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GOEXRIGHT DEPOSED 



COPYRIGHTED 1901 

BY 

E. H. ANDERSON 



SECOND EDITION 



. 



MM 






THF Li8RARY OF 

CONGRESS, 
Two Copies Received 

MAY. 13 1901 

COPYWGHT ENTRY 

CLAS^jUxXc. No. 

COPY 3. 






^Psychical Development 



cAND 






The Philosophy of the 3^> 
Thought 



IN TWO TARTS 



WRITTE8NI 'BY 

A MENTAL SCIENTIST 



Published by E. H. ANDERSON. 
Toledo, Ohio, 



• • • • • 



PART ONE. 



Psychical Development 



A Treatise on the Philosophy of the New) 



Thought, Teaching the Science of 



Self-cMastery, Thought- 



Transference, Telepathy, and Mental 



Healing. 



CONTENTS 



PART ONE 

ist Lesson, Introduction: — Scope and Aim of This Science. 
The Necessity of It. General Principles. 

2nd Lesson, Mind : — Theories Past and Present. Universal 
Intelligence. Individual Mind. 

3rd Lesson, Sub-Conscious Faculty of the Mind: — Proofs of 
its Activity. Characteristics. Definitions. 

4th Lesson, The Will: — Theories. Conscious and Uncon- 
scious Will. Metaphysical Definition of the Will. Its 
Cultivation. Exercises. 

5th Lesson, Intention: — What is it? Its use in Psychical De- 
velopment. Concentration. Cultivation of Power of 
Exercising Strong Intention. Exercises. 

6th Lesson, Confidence : — In Self, In Others. Necessity of 
Confidence in Yourself — Others Confidence in You. 
How to Cultivate It. Exercises. 

7th Lesson, Hypnotism: — Its Origin and Development. His- 
tory of its Development in the Race. History of Mod- 
ern Hypnotic Schools. Definition. 

8th Lesson, Hypnotism: — Various Phenomena (stages) and 
How to Produce Them. Methods of Use as a Ther- 
apeutic Agent. Practical Suggestions. 

9th Lesson, Suggestion : — Definition. Its Power. How to 
Give Them. How to Refuse Them. Self-Mastery 
Through Auto-Suggestion. 

10th Lesson, Suggestive Therapeutics: — In the Ancient World. 



Middle Ages. Modern use of Suggestion as a Thera- 
peutic Agent. Hypnotic Suggestion. Suggestion in 
Waking State. Practical Application. 

nth Lesson, Magnetism: — Early Theories. Does Vital Mag- 
netism Really Exist? Metaphysics of the Theory of 
Magnetism. Its Application in the Cure of Diseases. 

12th Lesson, Science of Healing: — Application of the General 
Principles, Confidence, Suggestion, etc. How to Treat 
Special Diseases. 

13th Lesson, Personal Magnetism: — What it is and How to 
Cultivate it. Necessity of its Cultivation in Modern 
Life. 

14th Lesson, Thought Transference : — Nature of Thought 
Vibrations. How to Direct a Thought. Exercises. 
Use in Therapeutics and Business. 

15th Lesson, Telepathy: — Definition. Use. Exercise. 



PART TWO 

1st Lesson, Brief History of Hypnotism as an Art. Universal 
Application of Principles. 

2nd Lesson, Schools of Hypnotism with their Various Theories. 

3rd Lesson, Phenomena of Hypnotism with Methods of Pro- 
ducing Them. 

4th Lesson, Instantaneous Hypnotism. 

5th Lesson, Hypnotism as a Therapeutic Agent. . 

6th Lesson, Self-Hypnotism, Its Uses. 

7th Lesson, Use of Hypnotism in Business and Society. 

8th Lesson, Stage Hypnotism. 

9th Lesson, Philosophy of Hypnotism. 

ioth Lesson, Stray Thoughts on the Subject. 



LESSON NUMBER ONE. 



INTRODUCTION. 

When there is a clearly defined plan of procedure in any 
new field of inquiry, the progress will be much more rapid and 
the results proportionately increased in satisfaction. In com- 
mencing a course of study on the mind and its phenomena or 
manifestations, it is well for the student to have made plain to 
him just what is the purpose and aim of his investigations. 
Otherwise he may waste much valuable time in useless and un- 
necessary conjecture, and be lead astray in the veritable laby- 
rinth of metaphysical speculation that will be presented to him 
at the very outset. The study of practical psychology, occult 
science, applied mental science, or whatever name may be used, 
has for its aim and purpose the betterment of the condition of \J 

the individual ; through the betterment of the individual, the 
betterment of those around him ; and thus the uplifting of the 
entire race. The phrase "betterment of condition" in this con- 
nection, is used in the broadest imaginable sense. The aim is 
not only to benefit the student in matters of health, but in every 
other way. Health is essential to happiness. So we will give 
special attention to the laws governing it. We will teach you 
how to attain your health, or in case you are diseased, we will 
teach you how to comply with certain laws by which health may 
be restored. Each and every one of us has within ourselves the 
power to regenerate ourselves. When you have learned the 
potency of this power within you for the cure of all your ail- 
ments, you will also know how to use it for the accomplishment 



of any other purpose. By cultivating it and by relying upon it 
you can attain self mastery. When you have that, nothing is 
wanting. You are complete. All these things come to you 
through your reliance on self; and self reliance is but reliance 
on the universal intelligence manifesting itself in you. So this 
science has a noble aim ; the uplifting of the individual and the 
betterment of the entire race. 

Practical psychology, or mental science endeavors to be log- 
ical in all its reasoning. It is friendly to all forms of investiga- 
tion; history, anthropology and metaphysics. Especially to 
these, because it is the cream of all the metaphysical and phil- 
osophical investigations of the past. From the time of So- 
crates to the present, nearly all the really great, philosophers 
have comprehended some of the truths that go to make up the 
science you are about to study. 

There are dangers in metaphysical speculation; there are 
many pitfalh covered over with what appears firm soil; there 
are many roads leading to the pitfalls, and some to enjoyment. 
It is well that the student has some general knowledge of the 
subject before he enters into any special investigation. He 
should confine himself to that phase of philosophy and meta- 
physics that can be submitted to a test in every day life. In 
pursuing this be sure to become familiar with the methods of 
reasoning, and gain a certain degree of self mastery in the 
realm of thought. 

There is a veritable labyrinth of metaphysical and phil- 
osophical theories ; to the student that has not been trained in 
the methods of correct reasoning, it is a world of confusion. 
He does not know what to believe or what to reject. The last 
theory appears most plausible. Finally he becomes desperate 
and determines that he must be some thing and decides he is of 
a certain school. Arguments are brought against him that he 
cannot refute. He perhaps becomes discouraged, gives up his 
investigations, and believes philosophy is all a myth. 



It is our purpose in this lecture to familiarize the student 
with some of these theories and point out a method by which he 
can become master of himself; and point out to him how it is 
possible for him to gain light on all forms of investigation, not 
simply philosophy ; and also give him guidance and council. 

We hope to teach him his position in the Cosmos. What 
he is, whence he came ; and also let him know that he is in a 
great measure the maker of his destiny. 

Psychology is that branch of metaphysics which has for its 
subjects the infinite variety of states and modifications of the 
mind, or the various phenomena of the soul. 

Mental facts are the ones that lie nearest to us, yet they 
are among the very last to be recognized and studied. 

Man thought for a long time before he became conscious 
of the fact that he was thinking. There was a decidedly unique 
advancement made in psychical development when he became 
conscious of his own existence. When at some time he recog- 
nized the force of an idea to which he had not given origin, he 
first comprehended that there was something outside of him- 
self. This was the birth of individualism, and the first recogni- 
tion of the egoism, or extreme individuality that we see mani- 
fested among us today. It is commonly said that at this time, 
man became conscious of himself. While this is only partially 
true, we will use the expression, reserving the privilege of ex- 
plaining our true position at some time later in these lessons. 
It was the attainment of this self-consciousness that raised prim- 
itive men above the beast. In the animal the self is not yet dis- 
covered to the self. The beast performs the ordinary acts 
necessary to its existence and well being, not because it pos- 
sesses a conscious knowledge that such acts are necessary or 
advisable, but simply because it is impelled by an immutable 
law of nature to do them, by what we commonly call instinct. 
When the wild beast experiences the sensation of hunger, 
it goes forth to seek food ; not because it knows the food will 



i/ 



appease its hunger, but because it is so constituted, subject to 
the laws of instinct, that it is driven forth to obtain the food 
necessary for its existence. 

But what is instinct? What is the nature of this irresist- 
able impulse? Whence its origin? We will give these ques- 
tions a careful consideration for reason that this force of in- 
stinct is in man, and we must understand it thoroughly before 
we can understand ourselves ; and without understanding our- 
selves we cannot hope to master ourselves. It has often been 
said, that we really never know what this unreasoning instinct 
of the animal is, because we can never enter the mind of the 
animal to see what operations are there taking place. But I 
maintain that we can know and can almost thoroughly under- 
stand the mental acts of the lower animals for reason that we 
are animals endowed with certain additional attributes that 
make us men. Man is an epitome of the race. He has all that 
the animal has, with the one especial faculty of watching himself 
by what we call introspection. Many of our sensations and 
passions are clearly the same with those of the lower animals, 
connected with precisely the same physical organisms, and 
capable of being studied and judged by the same methods and 
criteria. When, by the practice of introspection, we contem- 
plate the process of our thinking, reason, deliberation and also 
recognize the emotional and instinctive promptings, it is al- 
most impossible to consider man as a single conscious per- 
sonality. Tennyson's poem "The Two Voices" is no poetic 
exaggeration of the quality of which we are conscious when we 
attend to the mental operations of our complex nature. It is 
as if there were within us one being always receptive of sug- 
gestion, and always responding in the form of impulse (sub- 
conscious) and another being capable of passing these sugges- 
tions before it, and of allowing or disallowing the impulse to 
which they give rise. It requires no careful consideration to 
discern the difference between the lower animals in which onlv 



one of these voices speak, and man who by long ages of develop- 
ment has attained that position, where, as it were, he is able to 
distinguish the sound of both voices. In the beast the one 
voice speaks as impulsive instinct ; in man, one speaks as im- 
pulse, and one as conscious deliberation. There is no indi- 
cation in the lower animals of this double personality, while 
there is every indication that in harkening to the one voice 
every law of their being is fulfilled. 

For a long time in the early development of the race, man 
had no more psychical development than the beast. But when 
he became individually self-conscious he entered upon a new 
and grander career. It is this birth of this conscious person- 
ality that is indicated in the Bible, where it says that after 
forming man out of the dust of the earth, God "breathed into 
his nostrils the breath of life, and man became a living soul." 
Since then, step by step, man has made his way. Advancing 
and then falling back, only to gain a new footing to advance 
again, and in the main, always making progress. 

He has advanced necessarily. There is a power within 
him urging him on. It is the soul seeking to assert* itself, al- 
ways trying to manifest itself in the objective world. 

All the beautiful paintings, statues, and poems, all the 
great monuments of architectural skill, all the wonderful inven- 
tions, the steamship, railroad, and telegraph, in fact all the 
beautiful and useful things that man has made are but the ex- 
pressions of the self, the results of the universal intelligence 
manifesting itself through the individual. 

It is only at a very recent date that this study of the mind 
has been granted a place among exact sciences. It has been 
studied from time immemorial, but the advance was very slow 
until the existence of both the sub-conscious and individually 
conscious minds were recognized. The theory now almost 
demonstrated as a fact, is that there are two parts of the mind of 
man, or as a matter of convenience, we may say, two minds, 
commonly called the conscious and sub-conscious. 



We however, prefer the terms sub-conscious and individ- 
ually conscious. By the term sub-conscious we do not mean 
unconscious ; for we believe all mind to be conscious. This 
term is used rather to indicate that phase of our life which is as 
yet below the pale of our individually conscious mind. 

The high development of the individually conscious mind, 
is the one attainment that raises man above the beast in the 
scale of psychical unfoldment. It is the one used in the con- 
scious superintendence of our bodily action, in all acts of inten- 
tion and in inductive reasoning. 

The sub-conscious mind is one with the universal mind. It 
is the immortal part of man, it is the soul. This phase of the 
universal mind that is functioning as the sub-conscious mind is 
amenable to the power of suggestion. It has direct control of 
all our bodily functions. It is upon its condition that our 
physical, social and financial welfare depends ; it being amen- 
able to control by the power of suggestion opens up to us a 
vast opportunity for investigation and development. It is said 
thai, "all power to create or destroy is in the mind." This is 
true. There is nothing in the universe that can control matter 
but mind. 

All one needs to do to attain any legitimate ambition is to 
learn how to control the forces acting within himself, learn how 
to direct the action of the sub-conscious faculty of the mind. 
It is the purpose of these lessons to teach this in a practical 
manner. 

Endeavor to grasp the one thought at the outset, that mind 
alone is capable of controlling matter, and that all power to 
create or to destroy is in the mind. 



LESSON NUMBER TWO. 



Mind. 



What is mind? What is matter? Are they one and the 
same substance, or are they substances at all? If they are, and 
different, how are they related? These questions have always 
been bugbears in the domain of metaphysical inquiry, and on 
the different answers given, have arisen various schools of 
Philosophy. 

These various schools may be classed under the three dis- 
tinctive titles ; Materialism, Idealism and Dualism. 

We take this opportunity to urge each student, after read- 
ing these lessons, to secure a good history of Philosophy, and 
familiarize himself with the principles of the various schools. 
It will be a very pleasant field of study and result in much good. 
It would be advisable to read the works of the writers them- 
selves, if one has the time, for one cannot well afford to be 
ignorant of the life and the works of such men. 

"Materialism is the doctrine, that the mental subject is 
nothing substantial, and that mental facts are produced by the 
physical organism." Mind is a function of power; atoms and 
forces beget ideas, which are material entities. What we 
recognize as consciousness is only a series of the results of the 
material actions. Briefly stated Matter has latent within itself 
the promise and potency of Mind. Thought is simply a lunc- 
tion of organism. Materialism is the mechanical theory of the 
universe. 

The first traces of materialism as a system of philosophy, 
are to be found in Greece in the time of Leucippus and Demo- 
critus. These two thinkers named being the chief exponents 



of the theory. Their philosophy was atomistic and sought to 
comprehend all phenomena as products of matter and motion. 

The next great thinker who accepted this great material- 
ise view was Epicurus. But the Epicurian school differed in 
some narticulars from that of Democritus. From this time a 
supernatural element is found in every philosophical theory 
advanced until the 17th century when Materialism was revived. 

In the beginning of the 17th century there was an attempt 
made to combine Materialism with Christianity. Gassendi 
and Priestley being among the best known advocates of this 
unique attempt to harmonize two directly opposed systems of 
belief. 

Among the advocates of Materialism in England may be 
named, Hobbs, Hartley, Spencer and Tindal. Among the 
French we find Holbeck and Comte. In Germany, where the 
doctrine of Materialism was readily accepted, a host of men 
came forward to champion the cause. Men distinguished for 
their advance in physical, especially biological research; such 
men as Herbert, Moleschott and Vogt. 

Opposed to Materialism is the great school of Idealism, 
which denotes the existence of object apart from subject, and 
both apart from God as the absolute. Ideas beget atoms and 
iorces. Material phenomena are only phases of conscious- 
ness. Mind has within itself the power and potency of matter. 
Idealism denies the existence of bodies, holding that their ap- 
pearances are merely ideas of the cogitative subject. 

In this system of Philosophy there are two hypothesis that 
are commonly considered to be in some degree antagonistic. 
They are the subjective and objective schools. The former, 
Subjective Idealism teaches that the perception of objects is 
simply an idea in the individual mind. The latter, Objective 
Idealism, teaches that God is the author of all things that all 
we recognize as perception, sensation, etc., i. e., everything 
exists only in the mind of God. Man, the stars, the universe, 



all, is but a thought in the infinite mind. All the phenomena 
that we recognize as action, may be said to be 'God 
thinking." 

Zeno of Elea in the ancient world, was the forerunner of 
modern Idealism. The theory of Zeno underwent many 
changes, and finally reappeared in a modified form in the ideal- 
ism of Plato. The Philosophical writings of Locke, Descartes, 
Spinoza and Leibnitz are all more or less directly along this 
line of Idealism. Berkeley, of a later date, revived the waning 
interest in these men's writings, and thus did much to revive 
Idealism. 

In Germany, Fichte, Schelling and Hegel are the founders 
of the three great schools of Idealism flourishing there, called 
respectively the Subjective, Objective and Absolute. 

For Fichte (subjective) the object does not exist apart 
trom the subject, in fact it has no real existence at all, it is en- 
tirely dependent upon the subjective ; the not-self, is but a pro- 
duct of the self. 

For Schelling (objective) the object and subject are 
equally real, equally manifestations of the self or absolute. 

Hegel (absolute) denies the reality of ego and non-ego, but 
recognizes them as the same and are real only in relation. Also 
being and non-being are the same. This he considers as giving 
two contraries, and judges there must be a relation to make 
them real. By uniting these two contraries we will have a unit. 
In these unique ideas of Hegel, there is a Being that is evolved, 
and a non-being from which it is evolved. 

Under these three hypothesis just considered, all the var- 
ious schools of Idealism may be classed. 

Opposed to both the Materialist and the Idealist is the 
Dualist, who teaches that Mind and Matter co-exist and are co- 
eternal. Mind being transcendent and ruling matter. 

Matter is a real, inert, passive, space-filling substance ; while 
again, Mind is the mysterious force that sways it and controls 



it. It is the power, mind, or law resident in the atoms, that 
produces the phenomena known as chemical affinity. All life 
and action everywhere are but manifestations of this Infinite 
Mind, the crystal, the dewdrop, the violet, the aemarba, the 
whole animal kingdom, including man, are but the material 
garments of this power or force we call Mind. 

Mind is everywhere making its habitance. 

It is of little practical importance what views we hold in 
regard to the reality of things. We all accept them as real, 
and in all our actions we are very much the same in spite of 
the tenet of our faith. There is a general acceptance of the 
reality of matter. All tribes of men in savagery, barbarism 
and civilization, with almost universal agreement, have recog- 
nized such a substance, and have so expressed it in their actions 
and recorded it in their language. 

If matter is but "concentrated mind," as some of our 
philosophical friends would have us believe, it is still real. I 
sometimes think that a thought is the most intensely real thing 
in the universe ; although I believe in the reality of matter as 
distinct from mind. 

It seems to me that there must be something besides mat- 
ter. I cannot agree with the ivlaterialist and believe that Mind 
is but a function of organism, ana to use a very old expression, 
that "the brain secretes thought in some such manner as the 
liver secretes bile." The Materialist makes his claim on the 
tact of the cellular combustion in the brain at time of thinking ; 
he maintains that thought is simply a result of this combustion, 
that it is simply transformation of energy. But I think and 
feel ; and I must have something, or there must be some- 
thing that is capable of performing this act. There can be no 
thought without a "thinker." What then is it that thinks and 
ieels ? The brain ? This organ might in some way produce the 
thought, but we cannot say it thinks the thought. In the 18th, 
and especially the latter part of the 19th century the doctrine 



Materialism was very wide spread. In France and Ger- 
many the belief in it was very general. In opposition to the 
extreme views of Materialism thus commonly taught, and as 
a reaction from them, arose the doctrine of pure uniism as it 
exists today. One phase of this reaction against Materialism 
may be found in the sect known as Christian Scientists. 

None of these views as taught in the regular schools, meets 
with my approval. I recognize the arguments that are ad- 
vanced by the Idealist, but sometimes I think they are too 
much given to unprofitable speculation. Rather than consider 
why I do not accept what others believe, I will now give my 
own theory. 

Mind is universal. It possesses the power of expressing 
itself through matter which is a passive, inert, space-filling sub- 
stance. Mind expressed itself in the beginning by changes in 
the star dust, or matter in the primeval state : atoms perhaps 
were formed ; the universal mind was simply expressing itself. 
That portion of mind, if I may use the expression, that is directlv 
functioning or expressing itself by control of the smallest 
portion of matter, we may call a monad. This monad pos- 
sesses within itself all the powers and possibilities of the Uni- 
versal Mind, of which it is a part. 

"Eternal progression is the law of life." The monads 
develop. By developing they are simply giving expression to 
the universal intelligence. 

For countless ages this development has gone on. As a 
result, we have the universe as it is at the present moment. 
With the beginning of their development, the circumstances 
surrounding the monads' field of operation were rendered more 
complex. No two monads were given precisely the same 
environment, consequently the expression would be different. 
So we have as a result of this very first step in evolution, all 
the various phenomena of nature. As the development goes 
on, the environment becomes still more and more complex and 
the phenomena more varied. 

(2) 



Man is all mind. He is one with the universal intelli- 
gence. He is expressing himself on the material plane. He 
builds his own dwelling place. Thought is the body builder. 

An infinite number of monads, in the beginning all acting 
in harmony. Peace being universal, the monads unfold. They 
unfold along the line of least resistance, in other words, they 
express themselves in the only way possible, in the way deter- 
mined by their environment. The development is for a time 
without any want of harmony; but as the differentiations be- 
come more and more varied, new avenues of expression are 
opened, soon a monad recognizes the force of an idea, to which 
it has not given origin ; there is a clash ; these monads cease 
to vibrate in harmony — there is discord. This discord is recog- 
nized in a hazy, indirect way; but as the monad develops, it 
comeb to think itself more and more distinct from the world of 
life around it. It has now commenced to function on the plane 
of individualism. It has ceased to vibrate in harmony with the 
universal nfind. It attempts to live for self, and antagonizes all 
else. It is attempting to isolate itself from the source of all its 
power. It is trying, as it were, to separate the conscious self 
from the real self. It cannot do so and exist. It is impossible 
for it to withdraw completely to itself. It is but an expression 
of the universal intelligence ; and to isolate itself from that in- 
telligence means annihilation. 

Man is a product of this psychical evolution. All evolution 
is psychical. He has evolved from the universal consciousness 
into what he considers this proud sphere of individual self- con- 
sciousness. He has come to look upon himself as something 
distinct. It was the attainment of this high stage of individual 
consciousness that raised him above the beast. 

We sometimes read about the "self-consciousness." The 
term is wrongly used To be self-conscious is to know your- 
self. You can know yourself only by knowing your relation 
to all else in the infinite universe. Then individual intelligence 
merges into universal intelligence. 



Man is one with the Infinite, he has within himself all the 
powers and attributes of the Infinite, limited only by his indi- 
viduality. For man to make any great and rapid advancement, 
he should be conscious of this power ; and remove all hindrance 
to his full and complete action. He should cast aside all fears 
and doubts, and getg; in tune with the Infinite. Allow the uni- 
versal mind to express itself through him, without any resis- 
tence from his conscious mind or from false suggestions. 

"Eternal progression is the law of life." All the forces of 
nature, of God, are helping him who puts himself in rapport 
with this Soul of the Race that is trying so strongly to express 
itself. 

Man has made his progress, not because he willed and in- 
tended it, but because he has been unconsciously giving ex- 
pression to the Soul of the Race. All the individual needs do is 
to keep in rapport with this force and direct it by his conscious 
mind, and he will accomplish all that he may desire. 

This thought is expressed most beautifully in Revelations, 
where Christ is quoted as saying, "Behold, I stand at the door 
and knock." This was the Christos of Jesus speaking. Jesus 
was in almost perfect tune with the Infinite Intelligence that is 
the father of us all. 

The Christos is the power in mind that tends to make us 
better. It is the power that sustains us in all our troubles and 
misfortunes. This wonderful power is always endeavoring to 
help us. It is ceaselessly knocking. All we need to do is to 
clear ourselves of false suggestions ; give the influence no con- 
scious resistence, and this Christos will become more perfectly 
manifested in us. Our trouble will vanish, and the smile will 
come back to the faded cheek. We will experience the blessing 
of peace with all mankind, and full of the consciousness of our 
true selves, each will look out over the vastness of mind and rec- 
ognizing it as the self, realize that, "I am that I am." "Be still 
and know that I am God." 



LESSON NUMBER THREE. 



Sub-conscious Faculties of the Mind* 

Primitive man could not at all understand himself, there 
were so many strange phenomena within his own body. I 
sometimes imagine I can almost see these thinkers of the an- 
cient world, sitting alone in the silence, trying to solve these 
knotty problems. "What is life? Whence this power that 
enables me to move and think ?" I can almost imagine that I 
can catch the tenor of their thoughts. Those old men were near 
to nature's heart ,and often would discern some of her choicest 
truths. They felt the power of many truths, of which they were 
not aware. They would sometimes write, and their writings 
would bear the marks of inspiration. Those old time men were 
inspired ; to be inspired means simply "to be close to Nature," 
so close as to feel her heart throb. They wrote much more 
profoundly than they knew. They were altogether uncon- 
scious of their inspiration. They were in harmony with the 
universe. 

But there were many phenomena that they could not un- 
derstand. These men were not schooled to consciously apply 
the abstract knowledge of nature that they unconsciously pos- 
sessed. 

It was a strange world ; the trees and flowers so beautiful 
and friendly ; the lightning and whirlwinds so awful and threat- 
ening; the winter so cruel; the spring time and- summer so kind. 
Life so enjoyable they could not say why; but oh, the pleasures 
of existence ! — and death so remorseless and sorrowful. Then 
they would sleep, mystery of mysteries so strange ; and in those 
bleeps they would see such wonderful things ; visit such beauti- 



ful lands ; sometimes enter the home of their god. So many 
strange things they could not understand. 

All the acts of the human body were inexplicable until a 
comparatively recent date. The only theory that offers any 
satisfactory explanation of these various phenomena, is the 
quality of mind theory. This has been so generally accepted 
among thinking men, and the tenets of this belief are so rational 
that it is hardlv longer considered a theory, but one of the facts 
in psychical investigations, We accept it as if it were a fact, 
and our work is based upon it ; but for the benefit of those who 
have not considered this subject carefully, we will give it the 
attention it merits under existing circumstances. 

There are two parts of the mind of man, the individually 
conscious and the sub-conscious. I believe it is all one mind, 
or rather the different modes of manifestations of the universal 
intelligence or infinite mind. The individually conscious mind 
may be very briefly considered in this connection. It is simply 
ihe conscious superintendent of our voluntary acts. It has the 
privileges of deciding on all suggestions that are given to the 
mind. It has been evolved out of the simply conscious. There 
are two statements that may be made concerning the sub-con- 
scious that will clearly indicate something of its attributes and 
functions. 

First. It has direct control of all the functions of the body. 
Kvery act of our body, no matter how simple or complex, is 
brought about through the action of this phase of ourself that 
as yet lies outside our individual consciousness. 

Second. It is amenable to control by the power of sugges- 
tion. It is com roiled entirely by suggestion. This is almost 
proved by various hypnotic phenomena. There are several 
other important attributes of this inner self that we will con- 
sider <=oon, but just now we will view the reasons for believing 
the statements just made. The first statement, that the sub- 
conscious mind controls the various functions of the body, such 



as the beating of the heart, flow of the secretions, the actions of 
the so-called involuntary muscles, is true, or else there is resi- 
dent in the various organs the power of decision ; the power to 
determine when and how to act. I feel safe in saying that none 
of my enlightened readers believe that when some object is 
suddenly thrust before the open eyes and the lids are instantly 
closed that the decision to close them is made in the lids them- 
selves in a "materialistic" way. You may say that the 
lids are controlled by a nerve center ; that the external 
stimulus acts on the sensory nerve, which conveys the im- 
pression to this controlling nerve center, which responds 
by sending a message along a motor nerve to close the lids. 
All very well, your explanation is all very good so far as it 
goes. All this can be learned in any work on physiology. But 
one question yet remains. What causes the nerve center to 
respond ? Is it simply reflex, and can it be explained on the old 
physiological basis alone? No, these phenomena, that so long 
baffled our attempts to investigate, can be explained only by 
recognizing the law of the unconscious. The closing of the lid^ 
are brought about by the action of the sub-conscious mind, act- 
ing through the nerves and nerve center. "There is nothing in 
the universe that controls matter but mind." We believe in the 
infinite mind. Every act that is performed in the universe is 
brought about by the action of this universal intelligence. It 
is simply expressing itself through our bodies. It acts in ac- 
cordance with the suggestions given it by the individually con- 
scious mind, and by those taken from environment and mem- 
ory. Nothing ever happens by chance. There is always an 
irresistable impulse back of every act ; and that act was per- 
formed in the manner it was, simply because there was no other 
way in which it could be done ; for all action must be the result 
of suggestion. (Not simply of one, but the resultant of many.) 
Take as an example of the subject we are considering, the 
beating of the heart. It beats without any attention from the 



conscious mind. Day and night it performs its duty without 
anv regard to the employment of the man. By intention, the 
rate of pulsation can be increased or diminished. There must 
De something more than reflex action here. If not, what is 
the nature of the reflex action ? 

By the experiments of vivisection some very conclusive data 
have been obtained, in agreement with the theory we are now 
advocating. Frogs that have been decapitated and placed near 
a pool of water make every effort to get to the water. They 
may be forced in an opposite direction, but they are no sooner 
at liberty than they turn again towards the place of refuge. Is 
this simply reflex action? It depends on our meaning of the 
term. 

Most of us are almost entirely ignorant of our true selves. 
We are too much inclined towards some materialistic idea of life, 
yet we would be severely shocked if one were to designate us 
a "materialist." People are in a measure loosening themselves 
from the clasp of the violent Materialism of a few years ago. 
Yet we find many survivals of the doctrine in the general belief, 
as for instance, in the view that "the mind influences the body, 
and in turn the body influences the mind," I do not deny the 
truth of this statement, but I consider its general acceptance as 
being the results of an attempt to harmonize Materialism with 
the belief that seems most natural to man, viz. : that the mind 
controls the body. 

I would not have the student think of himself as composed 
of two distinct parts, as the conscious and the sub-conscious 
minds. Neither do I want him to think of himself as one mind, 
and limit that mind to the conscious faculty and a definite 
amount of mind that goes to make up his conscious and sub- 
conscious self. What I want you to do is to grasp the force of 
the idea that you are an expression of the universal intelli- 
gence. A manifestation of the infinite life principle. The mind 
of a man cannot be circumscribed. It is infinite ; it is without 



bounds. I hope that this idea is impressed upon you so you 
will understand the metaphysics of such phenomena as are 
called reflex actions, involuntary motions, etc., and know that 
they are but the expressions of this infinite force, that is the life 
of the animal; and both the conscious and sub-conscious mind 
of man. 

This sub-conscious mind of man has a number of very 
important functions and attributes. We will give them some 
special attention. The greater part of these special characteris- 
tics could be given in one single sentence, such as, "It controls 
all the functions of the body;" but for convenience in what will 
follow, we make the division as will be set forth in this lesson. 
There could perhaps be other and more complex^ divisions 
offered, but for the practical use of the student, the most im- 
portant attributes are given in the following statements made 
concerning it: 

ist — 1$. is amenable to control by the power of suggestion. 

2nd. — It controls all the muscles commonly called invol- 
untary. 

3rd. — It controls all the various secretions of the body. 

4th. — It has entire control of the circulation of the blood. 

5th. — It asserts itself and controls the body whenever the. 
objective or individually conscious mind is asleep or otherwise 
engaged. 

6th. — It is the store house of the mind, i. e., it has a per- 
fect memory. 

7th. — It is capable of arriving at logical conclusions by 
deductions from any given premise, whether that premise is 
talse or true. It is incapable of reasoning by induction. An 
anthropomorphic God himself could not reason by this method. 

8th. — It has absolute control of matter; that is, it has the 
power to move material objects without the agencies of a phys- 
ical body. 

9th. — It is the seat of emotions. 



4 



loth. — It is the sub-conscious mind that expresses itself in 
all work of art, music, painting, statuary, etc. No work cf art 
is the result of cerebrial action alone. 

nth. — It has an intuitive perception of the laws of nature, 
and revolts at their violation, and endeavors to recall the one 
that is violating the law to his former condition of harmony. 

1 2th. — It increases in power as the vigor of the body and 
conscious mind decreases. 

13th. — It has the power of communicating with other 
minds otherwise than through the ordinary methods. This 
power of communication is called telepathy and thought trans- 
ference. 

14th. — The sub-conscious faculty of the mind is one with 
rhe universal intelligence and is immortal. 

(1.) The first of these is demonstrated by the phenomena 
of hypnotism. It is not necessary to give it special attention 
here, as it will be treated in detail in another place in these 
lessons. This power of suggestion over the sub-conscious 
mind is most wonderful, and merits each student's careful in- 
vestigation. By its proper use in what is known as Suggestive 
Therapeutics, he is able to relieve his fellows of their ailments. 
And by what is called Auto-Suggestion, or suggestion to self, 
he can keep his body in perfect health and benefit himself in any 
other way. 

(2-3-4.) The second, third and fourth statements have 
been considered in general in another place in these lessons, 
and it is not necessary to dwell on them here. It is because 
of these functions of the sub-conscious, that suggestion is so 
potent for the cure of disease. 

(5.) The truth of the fifth statement is demonstrated in the 
phenomena of sleep and dreams. Dreams are creations of the 
sub-conscious. The nature of the dream depending upon the 
nature of the suggestion that calls it into being. 

(6.) No one ever forgets a single thing he has ever known. 



J 



All the thoughts we have ever thought, all the things we have 
ever heard others speak, all the things we have ever read, in fact, 
c'll the perceptions, sensations, etc., that we have ever exper- 
ienced, either consciously or unconsriously, are "written and 
stored away" in this sub-conscious mind. 

Memory is perfect ; but we are not always able to recall. 
It would be very interesting tor the student to give the meta- 
physics of memory a careful consideration. 

(7.) This statement requires no comment. Those ac- 
quainted with the two methods of reasoning, (Induction and 
Deduction) see at a glance now an infinite mind cannot use 
the inductive method. 

(8.) This brings us into the realm of controversy. People 
who believe in magnetism, spiritualism, or various other forms 
of belief, take exception to this assertion ; but we maintain that 
the table lifting in the sceance is performed by the power of 
mind over* matter. Remember, nothing in the universe has the 
power to control matter but mind. 

(9.) All the emotions have their origin in the unconscious 
part of us. No one ever loved with the cerebrum. The old 
question "What is love?" can be easily and scientifically ans- 
wered by those who study the philosophy of this phase of our 
mind of which we are almost unconscious. 

(10.) Just as the sub-conscious is the home of the emo- 
tions, so is it the home or origin of all artistic impulse and senti- 
ment. A musician does not give forth the enchanting music 
from the conscious mind. It is but an expression from the In- 
finite. The sub-conscious asserts itself and for the time con- 
trols the player. He is unconscious of the mechanical part of 
the playing or execution. The same is true of poets. In fact, 
all artists are temporarily insane while doing their greatest 
work. To be insane is simply to experience a condition in 
which the sub-conscious is allowed to control one without direc- 
tion from the conscious mind. 



(ii.) There is a force in mind that tends to cause us to 
become once more in rapport after we have in a measure be- 
come estranged or isolated. It is this force endeavoring to 
recall us, Nature endeavoring to heal a psychical wound which 
we call conscience. Conscience is no guide ; it is to the mind 
what pain is to the body ; and is just as friendly. It may be a 
guide if we think of its action after the committal of former evil 
acts. But then it is not the conscience that is guiding us. That 
would be but memory recalling the pangs of conscience, and 
not the conscience itself. 

(12.) The power of the sub-conscious is increased as 
the power of the conscious mind decreases. Stories are told 
of a little Tyrol girl, who very early in life was taken to a for- 
eign land and taught to speak a strange tongue. She lost 
all knowledge of her native dialect ; could not recall a word of 
the language of her youth. When she was very old, and dying, 
she spoke to her friends in that language she had not used for 
so manv years. She sang parts of little melodies that she used 
to sing in Tyrol so many years ago. 

As the conscious mind became weak, the sub-conscious 
was allowed to express itself, and having a perfect memory it 
sent forth those words and melodies the woman had so long 
been unable to express. 

(13.) Thought is vibration. The sub-conscious is one 
with the universal intelligence. Therefore, what I know, all 
others know. And sub-consciously I know all that is in the in- 
finite mind. Telepathy is that unconscious connection between 
different individualized "portions" of mind. When this power 
is directed by the intention of the conscious mind, it is called 
"thought transference." 

(14.) By the very first principles of our theory this last 
statement must be true. All mind is eternal. The sub-con- 
scious faculty of the mind of man is but an expression of the 
universal intelligence and must be immortal. 



LESSON NUMBER FOUR. 



The Will. 

There is a poverty of words with definite meaning in the 
language of Philosophy. A writer may coin new words, or 
adopt some old ones from the ordinary speech and give them a 
technical meaning. But all such words must conform to some 
standard common to the entire language. All such special 
words must be capable of being redeemed in language that can 
be understood by the common people. Words taken from 
ordinary language and adopted by philosophy often retain 
that popular meaning and prove to be inadequate to convey 
distinct ideas. This trouble might in some way be obviated, 
but the writers on philosophical subjects themselves use words 
too indiscriminately. Some of them using one word to convey 
two or more distinct ideas. Philosophy speaks the language of 
all nations in civilization ; and there are many errors in the 
translation, so there is great confusion. If one should use 
such a word as sense, concept, consciousness, force, purpose, 
intention or will, we would necessarily have to ask with what 
meaning he used the word before we could know whether or not 
to agree with him in the statement he had made. 

The Physical Sciences are very fortunate in having now 
an exact language. It is so much more exact than that of 
metaphysics that there is at least room for envy. 

Perhaps there is no word in all the categories of meta- 
physical terms that is more ambiguous than "will." Some 
authors have attempted to define the term, while others have 
considered it to be indefinable. In psychology it has been used 
in a very general sense to denote the whole character and 



nature of man, together with the expression of these in action. 
This term, will, lias been used to define the mental act called 
"hat" m setting in action certain forces, or effecting an impres- 
sion, muscular feeling or an impulse along the nerve. 

It is very interesting to study some of the various theories 
of the will that have been evolved by the philosophers of the 
ancient and modern world. Some are interesting because they 
are so very childish; bearing the impress of superstition, or of 
a particular system of religion. Some, however, are very 
tedious. It seems as if some writers have endeavored to see 
how wearisome they could make their work. 

For the student of practical mental science, I do not think 
it best to review the various theories of the will here. It might 
only serve to confuse him ; so we will only consider the com- 
monly accepted definition of the will and then endeavor to give 
an exact definition of it. We will quote from a little work 
called "Will Power," by J. Milner Fothergill, believing it will 
set forth the common idea of the will quite clearly : "What the 
will is, is a matter upon which metaphysicians have not been 
able to make up their minds, after all the attention bestowed 
upon it ; and after they have come to some conclusion, either 
of agreement or fixity of disagreement, the result will have no 
practical value. 'She has a will, she has !' the mother or 
nurse will say of some child then just as they have done and 
do now, and will continue to do after the learned word-weighers 
have arrived at their decision. Will is one of the "little 
men who stands behind us," mind, soul, spirit, will, in- 
tangible something, revealed to us, how? We say he has 
a "right mind" of a man, like the late Dean Stanley; we 
speak of an "ardent soul," like the late Lord Palmerston, 
or of "a man of resolute will," like Prince Bismark. But 
beyond this we speak of "a comprehensive intellect," as in 
the case of the late Count Cavour. We know these "little men" 
in a familiar way; but we can no more than find them than we 



can put them up in Canada balsam, and inspect them at our 
leisure under the lense of the microscope. Yet we never hesi- 
tate to use the word, nor is there any difficulty about their being 
comprehended by others. When each word falls on the ear, it 
has not either an unknown or a doubtful sound. A man may 
possess a sound mind, be a good soul, in both senses, be of a 
loving spirit, and yet not be remarkable for will power. Like 
Mr, Brook in "Middlemarch," he may be poured into any 
mould, and keep shape in none. 

A man may be possessed with much ability and yet be a 
practical failure, because he is irresolute, or lacking in will 
power. On the other hand, a man may have but moderate abil- 
ity, and yet attain great success because he possesses a strong 
will. George Elliot has brought out this contrast of character 
in bold outline, in a difference between Tom Tulliver and his 
sister Maggie in "The Mill on the Floss." Tom is certainly 
narrow, as destitute of imagination as ever a Dodson could be, 
but he is inflexible. Maggie has warm sympathies, an active 
imagination, intellectual capacity; but she lacks will. It may 
be impossible to define this will, but we understand what we 
mean by it when we speak of its presence or its absence. When 
it becomes excessive, we speak of "wilful ;" and no better illus- 
tration could be had than that of George III., of glorious mem- 
ory, of whom Landor said savagely, "he was the least mischiev- 
ous when he was the most incapable." Another of our mon- 
archs furnishes an illustration of an opposite condition : 
"Ethelred, the Unready," where the lack of will left him un- 
prepared for emergencies. In George III., we saw the same 
hard, unyielding obstinacy as was exhibited in the character of 
George I. Argument fell dead on these two men; they went 
their own way, yet neither were men of capacity; whether in 
combination with great talent or mediacre ability it is the pres- 
ence of what we call "will" which endows the individual with 
"character." "Character" by no means involves originality; 



though when that is also present we speak of the individual as 
eat "character," a matter quite different from a "character" 
on the stage, or the "character of a Scotch village crowd. It 
is scarcely possible for a man to be really a great man, pos- 
sessing influence over those around him (who are not in his 
power) without a large share of what we designate as will." 

It is commonly said that Napoleon and Bismark were 
men of "strong will." I say that their wills were no stronger 
than those of any other persons ; no matter how weak they may 
be. The truth of my statement will be plain to you after I 
have given to you my theory of the will. 

We sometimes speak of "exercising the will" as "by an ex- 
ercise of my will I control my body." This is not true. The 
will cannot be exercised. It has a very unique place in psychical 
life. 

Before giving our views of the will in particular, it will 
be necessarv to look into the sub-conscious mind of man, out 
of which the will must grow. This sub-conscious mind of man 
is a phase of the universal intelligence endeavoring to manifest 
itself through him. This sub-conscious mind has a perfect 
memory of all experiences, which are to it suggestions. It re- 
ceives all thought by telepathy. It is influenced by the environ- 
ment of the individual. All these things are suggestions ; and 
each gives rise to some particular impulse tending to cause 
the sub-conscious mind to express itself along a certain line. 
It would naturally respond to any one impulse if it were the 
only impulse ; but there are many suggestions, each arousing an 
impulse. It is this aggregate of suggestions that determines the 
actions of the individual. The sub-conscious mind cannot re- 
spond to any one, and give it full expression ; for it is influenced 
by the other forces to act differently. All these forces acting 
at once, a resultant is produced: The force of this resultant 
is the Human Will. 



-f 



This may be made plain by a comparison to the "resultant 
forces" in Physics. 

For example, two equal forces are acting so that the lines 
of their action meet at right angles ; when these forces meet, 
each is deflected, the two forces are combined; their action is 
now along a line equally distant from those they were formerly 
acting along. Each is deflected just 45 degrees ; change the 
intensity of these forces in any way so that they are not equal 
and you will change the direction of the resultant. 

So in the mind, when you change the relative strength of 
the suggestions, you change the resultant, or the Will. I hope 
you will be able to comprehend this idea of the Will, for by 
doing so you will be able to better understand many of the 
phenomena of occultism. You may ask, what is conscious 
deliberation? Surely, I am manifesting will and exercising it 
when I make a choice. I ask you how you come to deliberate ? 
I ask you how you come to make a choice, and further more, 
how did you happen to choose what you did? Please do me 
the favor to think along this line until you have become thor- 
oughly acquainted with the theory. 

You are to make a choice, you are to decide to go to the 
right or to the left ; you think you are at perfect liberty to 
choose ; finally you make a decision and you go to the right. 
What caused you to do so? Then what caused you to go that 
way more than the other? Evidently you did want to go that 
way more than you wanted to go the other way; or you 
would have gone to the left. Just as you were to make 
the decision a suggestion of some kind perhaps came to 
you, arousing a certain impulse. It in some measure 
deflected the resultant. The suggestion gave rise to an 
impulse tending to have you go to the right. That is 
embodied in the resultant. You decide. The decision is 
made along the line of the resultant, or in the only 
way possible. The resultant would necessarily have to be 



changed before you could go to the left, because you must ex- 
press vourself along the line of the resultant ; and it is not in 
that direction. 

Some one may cry "fatalism," and tell me that according to 
this theory man is a complete slave to circumstances. If this 
proves to be the logical conclusion I will accept it ; but I do 
not think this theory will appear at all fatalistic to those who 
continue this investigation further. At least not fatalistic in 
any practical sense in the end. However, some men are 
creatures of circumstance. Veritable slaves, weighed down 
with false suggestions that are clinging to them like heavy 
chains. They have to learn how to change the nature of the 
sub-conscious and thereby change the resultant. I do not in- 
tend to convey the idea that there can be but one resultant at 
a time. The action of the mind is not limited any way. The 
sub-conscious mind may be increasing the rate of pulsations 
of the heart, and at the same time be stimulating the conscious 
mind to do an act indicating hope, hate, envy, shame or malice, 
as the case may be. A great deal of controversy has been held 
over the freedom of the Will. We see from our definition of 
the Will, that it cannot be free. We do not mean to convey the 
thought that we believe that man has no freedom ; as before 
stated, most men are abject slaves of circumstance. But it 
is not necessary for him to remain in that condition. He 
cannot remain there. Some time he will come to know him- 
self. The will is a resultant, out of this resultant has grown in- 
tention. It is the cream of the Will. When man commences to 
recognize his true nature, to understand that he is one with the 
universal intelligence, and recognizes also that it is expressing 
itself through him, through the avenues that have been supplied 
by the suggestions that have come to him, he also learns that 
he can determine the resultant, and thereby his condition ; by 
marshalling the forces that are surging for expression, he is able 
to change the resultant, or Will. 

(3) 



This power of the mind that we recognize as the intention 
is a result of evolution, as is almost every other thing in the 
universe. There is often a mistaken use of terms in using Will 
instead ot Personal Magnetism. It is said that men, such men 
as Bismark. Napoleon and Webster, possessed strong wills ; it 
was not the will that was strong, it was simply a great power of 
asserting their individuality along the line of the resultant. If 
you are in poverty, you must change the forces that are behind 
you, and change the resultant before you can come to affluence. 
You cannot accomplish a purpose when there is no strong im- 
pulse in that direction to urge you on. These forces can be 
changed by suggestion from the conscious mind by the exercise 
of intention. But intention is not Will. It is simply a power 
of the conscious mind exercised along the line of the resultant of 
all our impulse, which is the Will. Can the will be strength- 
ened? Xo, but it can be directed. We will now give a few 
simple exercises for this purpose. 

If, sdrne day you should feel a little despondent, and the 
world does not seem just as bright as it should, you may know 
that you are experiencing the legitimate result of the sugges- 
tions that are with you. Then think to yourself that you are 
happy ; think this thought mentally "I am happy," "I am one 
with the Infinite Life ;" commence to act as if you were feeling 
in th-j very best of spirits. These thoughts and acts go to 
your inner-self as suggestions, and will awaken new impulses, 
tending to express themselves in happiness. Continue this and 
you will be able to more than counteract the suggestion of 
despondency and you will experience an exhilaration of spirits. 
Remember that the thoughts we think determine in a great 
measure what we shall be. Think a thought- tending to pro- 
duce an impulse opposite the ones that are being expressed, 
continue this and you will soon prove by your own experience 
the truth of the statement that V^we can attain whatever we may 
desire by intelligent exercise of intention." 



LESSON NUMBER FIVE. 



Intention* 

Intention has been defined by some one as an exercise of 
the will. By the definition that I have given of t U in 

another place, this could not be trv the will cannot be 

ed. We someti: eak of the conscious and uncon- 

scious wills : but in reality there can be no conscious will. 
Upon this point Yon Hart man in his Philosophy of the Uncon- 
scic :»1. II., Page 

i 

w as concerns the will its e have hitherto called 

it conscious, when it has a conscious : unconsciousness, when it 

an unc s content. It is, ho 

see that this is only a figurative -: nee it oni 

to the contents of the will : but the will itself can never become 
conscious because it can never contradict itself. There may 
ell be several do iriance with one another, but 

violation at any moment is in truth only the resultant of all the 
simultaneous de~ Dnsequently can always be only con- 

formable to itself H now consciousne :i accident which 

will bestow upon that of which it is compelled to recognize not 

:, but something foreign a :i short, what enters 

into opposition with it, the will can never impart con 
to itself, because here the thing to be compared, and the stand- 
ard of comparison are one and the same: th never be 
different or at al. -iance with one another. The will also 

to recognize something 
rather the appearance <: ontaneity is inc ince 

the final actuality, and all that lies behind it potential, that 

mreal. While displeasure, then, always become conscious, 



and pleasure can become so under certain circumstances, the 
will is said never to be able to become conscious. This latter 
result perhaps appears unexpected, yet experience fully con- 
firms it." 

The wild beast performs all of its actions on impulse. We 
have no reason to believe it has any conscious deliberation. It 
does rot possess the faculty of exercising intention ; it cannot 
attain this until it becomes highly self-conscious. It is con- 
trolled entirely by suggestions. All its acts are along the line 
of the resultant and it has not yet attained to that position in 
psychical development in which it would be able to direct the 
resultant or will. This power intention is developed as the 
individual, whether man or beast, becomes more and more con- 
scious of himself. The individual becomes more and more cap- 
able of exercising this power as he rises in the school of devel- 
opment; all the time becoming more and more capable of de- 
termining the resultant, until after a long series of develop- 
ments, he i§ entirely conscious of himself. Then intention mas- 
ters all suggestions, controls the will, in fact will and intention 
become one, and the man is free. 

Man is but a phase of the universal intelligence. When 
he becomes conscious of this, in all phases, he is self conscious, 
and knows the universe. This Will or Intention, is the Uni- 
versal Will. Now is this universal will free? Has man 
gained freedom by coming into this exalted condition of perfect 
self-consciousness in which he is no longer an individual? 
Many questions may be propounded along this line that require 
very elaborate and accurate reasoning to answer, and I wi 1 l not 
attempt to do so here. I simply wish to point out the length to 
which this study of mind may be carried if the student is de- 
sirous of continuing the investigation. 

But to return to the practical part of the subject of Inten- 
tion. We have accepted the statement that it is the function of 
intention to direct the resultant, and thus conrol the body. 



Now the functions of the body are controlled by the sub-con- 
us faculty of the mind; this same faculty of the mind is con- 
trolled by suggestion. In fact we are by reason of past sug- 
gestion and intention. And intention is but a form of sug- 



gestion. 



So it appears that by intention we are able to produce any 
desired condition in our body, if the suggestion is strong 
enough to determine the resultant so that it will be in the direc- 
tion of our desires. 

Exercising the intention is called concentration, and it will 
now be given some consideration, and exercises will be given 
for its cultivation. For this power is one of the prime factors 
in the practice of the Occult Sciences, and is most essential to 
the Healer in the cure of diseases, and also to all of us in the 
application of the truths of Occultism through the affairs of 
every day life. When you are first commencing the practice of 
concentration, you will find that your thoughts have a tendency 
to wander. The very thought you are attempting to think so 
vigorously is perhaps but a link in a chain of ideas, and by as- 
sociation you are induced to recognize another thought that is 
associated with it. This associative operation goes on for a 
time, perhaps altogether in the realm of the unconscious. You 
are holding the thought so tenaciously that you do not recog- 
nize the ones clustering around you and arising out of it. But 
after a little your conscious mind becomes just a little weary, you 
somewhat relax your mental tension, and one of the associative 
Thoughts rises into the plain of consciousness. Banish it at 
once. Retain your one thought, or rather think it in such a 
manner that it will really become your very self ; or, let it hold 
you. As soon as another thought surges in, ba nish i t. Do not 
make the practice of concentration hard work. Don't work 
at all, just concentrate. Do not contract your muscles Be 
as nearly relaved as the circumstance will allow. All contraction 



^of muscles tend to attract you from the thought you are con- 
centrating upon. 

It is not advisable for the student to continue the effort to 
concentrate for a long time, not long enough to become weary- 
Concentration is just the same as any other exercise in this ; 
it mav be too long continued at the commencement, and may 
possibly result in some sort of injury. It is decidedly the best 
plan to have a regular time each day and use it for practice. 
This hour or half hour, or whatever time you use for prac- 
tice, is for your special exercise. You will of course concen- 
trate in all the things you do. This time you have set aside for 
special practice should come in such an hour in the day when you 
will be allowed to remain in almost perfect silence ; as silence 
is one great factor in all psychic work. It is impossible for one 
to do really good work at concentration with disturbing sounds 
all around him. You will, however, learn after some practice, 
how to withdraw into your own silence, although there is a 
noisy throng around you. But in all possibility you have not 
developed yourself to this yet. and therefore you will find it 
to be the best for you to do your practice at a time when you 
will be free from all noise. 

You should continue the practice until you can keep one 
thought before you as long as necessary, without any great 
fatigue. It is perhaps not necessary for me to tell you that you 
should have your mind free from worry and anxiety during 
your practice hour. You should be in a peaceful frame of mind. 
Cast all doubts and fears aside for a while and take an hour 
of freedom. 

There is perhaps no better way to practice concentration 
than by taking an auto-suggestion. Xow we know that the 
mind controls the body, also that the sub-conscious faculty of 
the mind has direct control of the circulation of the blood 
and that it is amenable to control by the power of sug- 
gestion. In view of these facts we know we are able to cau^ 



the blood to circulate in any manner we may desire by a proper 
exercise of intention. Now for practice you may experiment 
upon yourself, and by auto-suggestion run the blood into your 
ieet. Take a comfortable position "fix your mind" upon your 
feet and concentrate upon a thought like this : "I am sending 
the blood into my feet." You are now concentrating or exer- 
cising a strong intention. Hold this thought for a few minutes 
and your feet will commence to perspire, and you will be able to 
teel the blood surging and swelling the veins. Use the same 
exercise on the hand, you can make on cold and the other 
warm. Practice this and the attainment you make will give 
you confidence in yourself and enable you to understand and 
produce the more complex phenomena. All the strange things 
in nature can be reduced to very simple general principles. 

As another exercise very much resembling the ones just 
given is the producing of the condition of anaesthesia in your own 
body. You can easily learn this if you have already learned to 
concentrate sufficiently to master the preceding exercises ; in 
this you will be more particularly using your power upon the 
nerves. Extend the fingers of the left hand (if you are right 
handed) and make the hand rigid by contraction of the muscles 
all over it. Fix your gaze upon the back of the hand ; think 
a thought like this : "All sensation of pain is leaving my hand ;" 
with your right hand make passes over the left one, giving it 
an upward stroke, pressing on rather strongly, thinking, "the 
nerves are becoming quiet," "the molecular action is becoming 
slower," "all sensation of pain is leaving my hand ;"• exercise 
an intention like that expressed in these thoughts. Take a 
bteel pin or needle and prick the back of the hand ; you will 
be able to do so without experiencing any pain and there will 
be no soreness in the hand afterwards. After you have made 
ihe experiment, give the hand a downward stroke, with the in- 
tention of putting the hand in a normal condition. It was this 
power to produce a condition of anaesthesia in themselves 



that rendered the Stoics of Greece and Rome so famous. They 
believed that all pain and pleasure of the body were to be de- 
spised, for the pains and the pleasures of the intellect were 
alone worthy of the attention of man. They were almost ab- 
solute masters of their bodies so far as pain was concerned. 
It is said they thought it was effeminate to wince at the most 
excruciating pain. I do not believe this. I think they were 
such masters of themselves that they could suppress the feel- 
ing of pain. Even if in the beginning they did feel the pain but 
refused to recognize it ; by the very basic principles of sugges- 
tion they would soon cease to experience the pain. 

Lewis in his "History of Philosophy," says "The Stoics in 
their dread of becoming effeminate became marble. They 
despise pain, they despise death. To be above pain was 
thought to be manly. They did not see that in this respect in- 
stead of being above humanity they sank below it. You re- 
ceive a blow, and do not wince? So much heroism is dis- 
played by "a stone. You are face to face with death, and you 
have no regrets ? Then you are unworthy of life. Real hero- 
ism feels the pain it conquers, and loves the life it surrenders 
in a noble cause." It is impossible for me to agree with the 
learned Historian on many of the statements made in the 
passages I have just quoted. I believe the Stoics did feel the 
pain they conquered. They must have done so or they would 
not have known that they were experiencing a pain which 
they might conquer. They conquered so often the pains that 
they felt that they ceased after a while to feel. They had con- 
quered all pain. They had simply attained a position in which 
they were master of themselves. 

I cannot see why these followers of Zeno must necessarily 
have sunk below humanity because they ceased to murmur 
when they experience something that caused pain in others. 

I find the history of the Stoics very interesting, and think 
they were wonderful for their mastery of themselves. How- 



ever, we will not consider them longer here, jnst simply make 
the statement that they were adepts in the practice of con- 
centration. 

In healing others the power of concentration is essential. 
You must be able to send thoughts of health to the patient, v/ 
strong enough to impress the sub-conscious faculty of his 
mind and arouse in it the proper impulse. In healing others, 
as well as self, it is necessary to have in mind clearly what 
you intend to accomplish. You cannot exercise strong inten- 
tion, or concentrate without a definite purpose..- You should 
not do as many do ; attempt to commence to concentrate and 
then look about for the thought or purpose. So by way of gen- 
eral instruction I would say; first get a definite idea of what you 
intend to accomplish, then formulate a thought that expresses 
chat idea concisely. Hold this one thought to the exclusion of 
every other thought. . Ideas, concise thoughts, and meditation 
are the essentials of concentration ; and no great achievements 
can be attained without each of these being comparatively free 
irom flaws. 



<& 



LESSON NUMBER SIX, 



Confidence 

Have you not many times among your acquaintances, 
noted two men, both apparently endowed with the same amount 
of natural ability, both equally intelligent, and both really 
equally competent ; but one of them is constantly progressing, 
is constantly pressing forward; whatever he undertakes he suc- 
cessfully accomplishes ? People say of him "He is lucky." 
They have faith in him. They do not hesitate to employ him. 
They say he is just the one to do the work. He is a leader in 
his community. The other one, poor fellow, he having as great 
intelligence, and natural capabilities is continually making fail- 
ures. Anything that he may undertake is seldom carried to a 
successful issue. He is not a successful business man. He is 
said to be "unlucky." People seldom employ him as they do 
not have faith in him. 

Why this difference in the achievement of the two men? 
Why this difference in the public estimation? Chiefly because 
of the difference in the self estimation and the amount of self- 
reliance in the two men. Or in other words, a difference in the 
amount of faith, or belief in their own powers. The first one 
has confidence in himself; he believes in himself, in his power 
to accomplish; has self-reiiance. Doubts and fears are 
strangers to him. He never says nor thinks, "I can't." His 
very confidence in himself inspires the confidence of others in 
him. 

The second one lacks this confidence in himself; lacks 
self-reliance ; distrusts his own abilities. He is continually 



harrassed by doubts and fears of failure, afraid to try things; 
and when forced to an undertaking, carries before his mind the 
picture of failure rather than of success. His manners, acts 
and words, let the people into the secret of his weakness; and 
how can they be expected to have confidence in and rely upon 
one who is not strong enough to rely upon himself? 

This self-confidence is not to be confounded with egotism. 
It is not the "big I and little you" feeling; and is not expressed 
in bombast and braggadocio. It is begotten of a knowledge 
of ones own powers, founded on trial and proof. It assumes 
no powers it does not concede to others ; and does not concede 
to others any powers it does not claim for self. Lack of self- 
confidence is not a lack of powers and capabilities ; nor is it 
even a possession of them in less degree. It is simply a lack 
of belief in and knowledge of those powers ; a lack of belief in 
and knowledge of ones self. "Know thyself," and you will 
be self-confident, self-reliant and all powerful. Once come 
into possession of knowledge of your own powers, knowing 
that whatsoever you undertake you can accomplish ; then all 
barriers to your progress, development and success are swept 
away ,and there is no such thing for you as failure. This is 
the secret of the success of those who are styled "self-made" 
men. They are not different from other men, except that they 
beiieve and. have confidence in and rely upon themselves. No 
one ever did or ever will fully succeed in any undertaking ex- 
cept he has full confidence in his ability to succeed. 

This confidence in self is easily cultivated and developed. 
Do it this way : hereafter, in everything you undertake, think 
the thought, "This thing can be done. I can do it, and do it 
as well as any other person ;" and then leave this thought, this 
auto-suggestion, undisturbed in the mind. Think this thought 
as an absolute fact, as indeed it is, and then act upon it. You 
will note the success following the trial. A few trials honestly 
carried out will soon prove to you that the individualized por- 



tion of the great Universal Intelligence resident in you, is as 
great in quantity and as good in quality, as in any other 
person. 

People possessing self-confidence are positive. People 
lacking self-confidence are negative. People of a negative 
disposition are easily influenced by people of a positive disposi- 
tion, and look to them for support, guidance and direction. In 
the sick and diseased the negative predominates. In curing 
disease it is absolutely necessary that the operator becomes 
in rapport with the patient, or, in other words, that there be a 
tacit agreement between the operator and patient ; on the part 
of the operator, that he can and will cure the patient; on the 
part of the patient, that he can and will be cured by the oper- 
ator. This agreement can never be reached so long as there 
exists any doubts in the minds of either. You cannot cure 
your patient so long as any doubt of your ability to cure him 
remains injiis mind; and you cannot fully eliminate this doubt 
from his mind so long as you have doubts and fears in your 
own mind. Hence the absolute necessity of the operator being 
positive, and letting that positive-confidence shine forth 
in all his thoughts, words and actions. Confidence is con- 
tagious. Having it yourself, your patient soon becomes im- 
pregnated with it. Intention guides and directs your thought. 
Confidence gives it force and effect. 

Here then is a rule you must follow: Never doubt your 
ability to cure your patient; and gain the confidence of your 
patient in you that you can and will cure him, then success will 
be yours. 

True confidence is based upon a realization of the powers 
within you. By this we mean that you must not only recognize, 
but KNOW that you possess the power to accomplish your 
purpose, and have the ability to exercise such power. The 
saying of Jesus, that "if you have faith as a grain of mustard 
seed, you can move mountains," is pregnant with this truth. 



Once you realize your oneness with the Infinite Mind, you must 
recognize that you can draw from the source of the Infinite for 
the exercise of any power, force, or energy you may wish to 
utilize in the accomplishment of any desire. And once recog- 
nizing this truth you know there is nothing beyond your power 
of achievement. This is as true with reference to the de- 
velopment of any faculty of the human organism, or of the 
individual mind, as of any material fact. Hence, it follows, 
that to accomplish a change in the physical or psychological 
condition of a person it is necessary only to exercise the powers 
that you know you possess. To illustrate, every person is 
potentially able to solve a mathematical problem, and knows 
himself to be so. He also recognizes the fact, that in order to 
be actually able to solve mathematical problems, he must de- 
velop that potentiality, until he realizes that he can accom- 
plish the solution. After having thus developed his latent pow- 
ers, he is confident, or has faith in his ability to exercise those 
powers successfully. 

It is just as true, that every person possesses the power to 
heal disease, to strengthen the weak, to encourage the despair- 
ing, and to enrich the impoverished, as it is that they possess 
the power when developed, to solve the mathematical problem. 
Realizing this fact, it is evident that all that is necessary to the 
accomplishment of any of these results, is the development of 
the powers inherent within us to do so. Confidence simply 
consists in our recognition of our potentiality, and the develop- 
ment of the same. To cure disease, simply requires that we 
be able to accomplish a change in the psychological condition 
of our patient. We know, that having the universal Mind as 
our source of constructive operation, we have the power to 
create any condition we may choose. And, having confidence 
in our ability to exercise this power, and inspiring our patient 
with a like confidence, both in himself and in us as healer, the 
desired results are inevitably obtained. 



To bring about the desired change in the psychological 
condition of our patient, and to establish confidence, all that is 
necessary is to bring your patient to realize that he himself is 
able to exercise the powers of restoration. This can be done by 
implanting in his mind, both conscious and sub-conscious, a sug- 
gestion that calls into operation that exercise of his own fac- 
ulties, and so confirming him in this attitude of mind, that he 
will continue to act upon the suggestion thus given him. Once 
you have accomplished this, you have instilled info your patient 
a knowledge of himself. THIS IS CONFIDENCE. 

With it there is nothing beyond the achievement of man. 

Confidence in self is but a manner of expressing your un- 
conscious faith and trust in the universal intelligence. When 
you rely upon yourself, you are relying upon the. universal 
power that is expressing itself through you. When you ex- 
press a confidence in others, it indicates that you yourself are 
worthy of confidence ; but if you have no faith in your fellow 
men, perhaps you would find few people that would trust you. 
Confidence, should be universal, I should trust all my brothers 
and all my brothers should trust me. We are simply expres- 
sions of the same life principles, in reality we are all one. 

Men sometimes prate about another man who is so good 
that he never refuses to loan a wanderer money when he appeals 
to him for aid ; and they think it almost marvelous, that none of 
them have ever deceived him, the money has always been re- 
turned at the proper time. Do you know why the money was 
leturned to him? Do you know how he appealed to them so 
as to influence them to keep their word? I will tell you. He 
simply TRUSTED them, and let them KNOW they were 
trus ted. All men everyhere are to be trusted. No man on 
earth will deceive you if he knows you have confidence in him. 
The best way to collect a bill, is to let the one who owes you 
know that you EXPECT him to pay it. If, however, you have 
the slightest doubt about his honesty, he will perhaps not pay 
you ; you must have absolute confidence in him. 



There is a large banking establishment in this country, 
that loans money to any one who can convince them that they 
are engaged in some honorable employment, and have a repu- 
tation of being honest. They will loan him money without 
security of any kind other than his signature. Now this 
company has never lost a dollar. The people who borrowed 
the money felt that they themselves were trusted. It depended 
upon the character whether or not it was to be paid. A man's 
character will always stand a test, if it is tested in an honor- 
able way. 

Confidence begets confidence. If I have confidence in 
you, you will more likely have confidence in me. If I have 
confidence in you, understanding the forces on which I place 
my confidence, I will have more confidence in myself. If I 
have confidence in myself, I will necessarily have more confi- 
dence in you, for I know you can do the same things that I 
know that I can do. It would be impossible for one to isolate 
himself ; but if it were not, it would be impossible for man to have 
confidence in himself, because he would be cut off from all 
around him, from the infinite life principle that is the source 
of all his strength ; in fact it is the man himself. Man cannot 
thus isolate himself, and live. Isolation would be annihilation. 
I would say to my students have confidence in yourself and in 
others, it will make you strong; it will make you a strong man 
or woman who will look on the bright side of life. Confidence 
in self and in others will add much to the happiness of your 
existence. 



e^ 



LESSON NUMBER SEVEN. 



Hypnotism. 

Hypnotism had its origin in the earliest development of 
the monad. When the universal mind commenced to express 
itself by the differentiation in organism, and the mind thus in- 
dividualized came to leave its impress upon other individual- 
izations of mind, then came upon the field of action the power 
of suggestion. The suggestions at this early stage of psychical 
development were altogether unconscious, and it seems to me 
that the influence that one monad thus unconsciously has upon 
another do%s not merit the name of hypnotism, although I fully 
recognize the fact that it is out of this early form of suggestion 
that Modern Hypnotism has been evolved. I rather choose 
to designate as hypnotism that power that one monad CON- 
SCIOUSLY wields over another. From this point of view we 
cannot conceive of the origin of hypnotism until the monad 
has been developed to the plane of individual self-conscious- 
ness. This stage of development was not attained until at a 
comparative recent date in the history of Psychical Develop- 
ment. 

I give the word hypnotism this somewhat limited defini- 
tion, for the reason that I do not consider it advisable that 
words used in any science be granted too general a meaning, 
or there may be a scarcity of words with special meanings. 
So hereafter in these lessons we will use the word hypnotism to 
designate that influence that one mind consciously and in- 
tentionally exercises over another. 



Hypnotism, in this restricted sense, is very old, as old as 

the individual intelligence of the race. But we will consider 
hypnotism from a historical rather than from a philosophical 
• point of view. 

On the oldest monuments of Egypt, Assyria, and Babylon 
have been found figures in bas-relief engraven in such attil tides 
that they have been. interpreted by archaeologists to represent 
the hypnotic passes, and in the very oldest writings extant we 
have ?ccounts of the hypnotic sleep. In both India and China 
the study of hypnotism as an art is very old. So old that we 
could not even approximately give a date for the commence- 
ment of the study. It has been many years since the Chinese 
were adepts in the practice of this art. The Chinese are greatly 
deteriorated from what they were many centuries ago. Their 
religion is in some measure responsible for this deterioration; 
their knowledge of the power of mind was not sufficient to 
protect them from the evil effects of their conservativeness. 
As the race became degenerate physically, it gradually lost 
the hypnotic power. 

At the present day the study of hypnotism as an art is in 
a higher stage of development in India, than anywhere else 
in the world. The Mahatmas of India possess marvelous oc- 
cult power, they are Psychics and perhaps have better knowl- 
edge of psychic forces than any other people in the world. 
Some of the phenomena produced by them will be described at 
various places through these lessons. 

We find that hypnotism was practiced among nearly all 
nations ; among the Egyptians, Babylonions, Greeks, Romans, 
the savages of New Zealand, Australia, and North America. 
In fact it has been practiced among nearly all the races of 
people from the earliest time and in all the different stages of 
savagery, barbarism and civilization. 

It is old; it had its birth among dark and weird super- 
stitions of the past, for centuries it was clouded in mystery No 

(4) 



one could understand it, very few could use it; none but the 
priests and the medicine men could wield this terrible power. 
It was far beyond the attainment of ordinary men ; they stood 
afar off gazing at the strange phenomena produced by those 
who could use and perhaps in a measure understood something 
about this power. By a few mysterious passes and a glance 
of the eye the priest would put the subject to sleep, or per- 
haps he would voluntarily enter the sleep himself; surely it was 
a strange power. It appealed to man's natural love for the 
curious ; the priest took advantage of this awe, and used the 
power for self aggrandizement and as a means of enslaving 
the people. Thus the power was early abused, and out of this 
abuse arose an antipathy to the practice of the art, and as a 
survival of this antipathy exists the fear and skepticism of the 
science of hypnotism as taught today. Hypnotism has nearly 
always retained its garb of mystery, and it is at only a compara- 
tively recent date that it has been disrobed of this mystery and 
commenced to be studied as a science. 

Thus we see that the history of Hypnotism has its origin 
almost in fable. But at a more modern date when Hypnotism 
was at the zenith of its greatness as an art in India, it was in- 
troduced into Europe. This was at the time of the Crusades. 
When Richard Couer de Leon and his followers were contend- 
ing with the infidels for the possession of the Holy Sepulcher, 
the philosophers of the West came in contact with the theories 
and cosomogonies of the Orient. There on the plains of 
Acre Hypnotism was first taught to the Europeans. There 
was no strife between the philosophers of the East and those 
of the West in regard to the Sepulcher. Their strife was alto- 
gether in the domain of Philosophy. 

The Crusades were beneficial to Europe. And perhaps the 
West gained no greater benefit from those Holy Wars than the 
awakening of an interest into the deeper problems of life. At 
a later date when Frederick II., "the wonder of his own and 



all succeeding ages" was in Palestine, conducting another cru- 
sade, he delved deeply into the mysteries of the philosophical 
speculations of the far East. When he returned to Europe he 
endeavored to give to his people the benefits of what he had 
thus learned; but the people were not yet thus far advanced, 
and he had to contend with the dogmatism of the Church. 
During the following crusades, the West learned still more of the 
phenomena of Hypnotism that were produced by the men of the 
Orient. 

Hypnotism made little progress in Europe for many cen- 
turies after the close of the Crusades. There were some in- 
vestigations made by men here and there, perhaps the most 
original investigations were made by the philosophers in 
northern Italy. But their discoveries and theories were so 
infantile that it is not necessary for the general student of the 
Science of Hypnotism to dwell upon them. Rather let us pass 
over a large scope of history, pass over by simply naming 
such men as Pomponatius and Van Helmont, two of the greatest 
investigators of this period, and come down to the eighteenth 
century. 

Hypnotism was first brought to the notice of the scientific 
world in France by Anthony Mesmer. He produced manv 
wonderful phenomena and cured hundreds of people of their 
ailments by this superior power. At first he used the magnet 
in effecting these cures, but after further investigation he threw 
it aside and evolved his theory of Animal Magnetism. 

It is generally supposed that Mesmer believed there was 
an invisible fluid which filled the universe ; and this fluid he 
thought to be more active in the system of man, and any per- 
son charged with it was able to influence or control others. 
Perhaps no man has been more grossly misunderstood than 
Anton Mesmer, excepting perhaps, Charles Darwin. And it 
would please us to have time and space to give our aid towards 
vindicating to a certain degree the doctrines and theories of 



Friedrich Anton Mesmer, whom we consider as one of the 
greatest benefactors of the race that has been produced within 
the past two centuries. 

After Mesmer came many other investigators, among 
whom were De Puysegur, Elliotson, La Fontaine, James Braid, 
Liebault, Carpenter, Charcot and Bernheim. To enumerate 
all the students and investigators of Hypnotism would be a 
very lengthy task. We can only say all the countries, France, 
Germany, Denmark, Norway, Sweden, Russia, Italy, Switzer- 
land, Belgium, Spain, Austria, and the United States have all 
produced many patient and skilled investigators of this Science. 
Some of them have made valuable contributions to the study 
of the subject; but all of these cannot possibly be considered, 
even in a general way. 

All the various theories of Hypnotism may be embraced 
in the three great schools, viz.: that of Nancy, Paris and the 
Mesmer school, each of which will now be given a brief sketch. 
We will .consider the Mesmer school first, because it is the 
oldest. 

The Mesmer school takes its name from its founder, Anton 
Mesmer. He is considered to be the originator of this school 
of Hypnotism, while in fact (we believe) there are many prin- 
ciples in the modernized school that Mesmer would not 
accept. But, in general, we will say, the chief tenet of this 
school is the belief in Animal Magnetism. This theory of a uni- 
versal fluid in some respects resembles the modern theory of an 
ether that pervades all space. This theory of animal or vital 
magnetism is such an important question in the domain of 
philosophical inquiry, that it will be considered in detail in a 
lesson on "Magnetism." It must suffice for the present to say 
that it teaches that there is a fluid pervading the universe, that 
is particularly active in the nervous system of man and is cap- 
able of being directed. It may be caused to eminate from the 
operator by an exercise of intention, and impinge upon the 
subject in such a way as to control him and put him to sleep. 



Next in point ol time comes the Paris or Charcot school, 
which teaches that all Hypnotic phenomena are indications of 
a pathological condition of the subject. They accept to a lim- 
ited extent, the theory of suggestion, but assert that the genuine 
Hypnotic phenomena can be produced only in persons of a 
diseased nervous system. Some of the advocates of this school 
endeavor to account for all Hypnotic phenomena on a physio- 
logical basis alone, claiming that in all persons in whom Hyp- 
nosis can be induced, there is a pathological condition existing 
in the cerebrum. 

The Nancy or Bernheim school is the school of suggestion. 
It is by far the most scientific and philosophical of any of these 
three schools of Hypnotism. It asserts that the genuine hyp- 
notic phenomena can be produced only in persons of healthy 
physical organism and strong mentality. The theory as taught 
by Bernheim himself was, in some particulars, incomplete. 
But he laid the basis upon which others are now building. We 
will treat hereafter the Nancy method in its latest and fullest 
development. 

. It teaches that during hypnosis the mind of the subject is 
amenable to suggestion from the operator. The stronger the 
mentality of operator and subject, the more they are in rapport* 
the more perfect will be the phenomena produced. 

It is perhaps needless to say, in view of what has been as- 
serted in previous lessons, that we cast our lot with the "Nancy" 
school. We believe and assert that all hypnotic phenomena, 
as well as any other phenomena in the universe, is produced by 
suggestion. Remember, that a suggestion is any influence 
that is brought to bear upon a monad, that produces or tends 
to produce any change whatsoever in that monad's con- 
dition. So Hypnotism, being an induced change, can be ex- 
plained by nothing but suggestion. In fact, there is no other 
power by which it could be produced, for Suggestion rules the 
world. The Mesmer method is but a form of suggestion, 



The idea or thought of a magnetic fluid is but a suggestion 
from the mind of the operator and to that of the subject. It is 
the magnetizer's belief in the fluid that enables him to produce 
the phenomena. It is thought — the motive power of the uni- 
verse — that controls the subject. Magnetism — even if it is 
a material substance, and performs operations, must have 
something that impells it to act ; and that is mind ; and that 
power that produces or tends to produce any change in a 
monad's condition is a suggestion. 

We believe that this dissertation is sufficient to demonstrate 
to the student the truth of our statement that the hypnotic 
phenomena is, and necessarily must be, produced by the power 
of suggestion. Why speak of diseased organism? Why 
speak of weak mentality? What is disease? What is weak- 
ness? They are but phases of the manifestation of the 
universal intelligence expressing itself through the only ave- 
nues opan to it, through the ones that haev been opened 
to it by suggestion. From a philosophical point of view 
I cannot conceive of any process of reasoning by which 
the magnetist or advocates of the Paris school are 
able to sustain the leading tenets of their theories. They are 
based on what appears to me to be false premises. I cannot 
believe that magnetism, or a congestion in the cerebrum, in 
themselves possess the power within themselves alone, to 
produce sleep. They might perhaps, induce it, but only 
through the power of suggestion. So even if we were to admit 
the chief tenets on which they base their theory, we can prove 
their theory false. 

If the student has followed me carefully, and has com- 
menced to understand the immensity of the power of mind, 
commenced to recognize the fact that all power is produced 
by mind, then he will be convinced of the truth of my state- 
ment that all Hypnotic phenomena are produced by sugges- 
tion, and by suggestion alone. 



LESSON NUNBER EIGHT. 



Hypnotism. 

In the common literature devoted to Hypnotism, it is cus- 
tomary to divide the hypnotic sleep into degrees or stages. 
Perhaps no two writers have used the same divisions. This is 
inevitable, for no two operators produce precisely the same 
phenomena in their experiments. The divisions that are made, 
and the ones that are general in their applications are not iron 
clad, for all these divisions are simply made for convenience in 
designating a class of phenomena. 

A "stage" in Hypnotism is nothing more or less than one of 
the phenomena of the sleep : and there should be as many stages 
as there are phenomena. It would not be of any advantage to 
the student for me to enumerate and give a synopsis of the 
various classifications that have been made. I would rather 
give one generally accepted classification, and follow this with 
a special list of stages that the ordinary operator usually en- 
deavors to produce. 

In the general classification, there are three main divi- 
sions of the hypnotic phenomena. These may be designated 
as: (i) light Hypnosis; (2) deep Hypnosis, and (3) sus- 
pended animation. The first of these embraces phenomena 
that are almost entirely physical, and is the one used in the 
ordinary stage Hypnotism. The second, or deep Hypnosis, 
embraces all the more elaborate Psychic phenomena as clair- 
voyance, psychometry and clairaudience. The third degree 
or suspended animation, which is very rarely produced in 



America, is that very deep hypnotic sleep in which all the 
various organs of the body are at rest. 

We will now consider in detail the sub-divisions of these 
three general classifications, and give minute instructions for 
producing them. Although we are not forgetful of the 
fact that all the various stages are chosen arbitrarily. 

There are three classes of phenomena that may be pro- 
duced in light Hypnosis. As ociore stated, these .phenomena 
are almost entirely physical. They are known as the first, sec- 
ond and cataleptic stages. The first stage is a condition of very 
light sleep, in which the subject is amenable to very light sug- 
gestions of a physical nature. Ones that require no intense 
agitation of the sub-conscious condition to perform ; as closing 
the eyes so the subject cannot open them; the closing of the 
hand or producing the condition of rigidity in the arm. The 
second, is simply a deeper sleep, with the same phenomena as 
that of the. first, only the subject is more thoroughly in rapport 
with the operator. The third stage, or cataleptic, is the deep- 
est of the physical manifestations. In this stage, the muscles 
of the subject's body become intensely contracted, perfectly 
rigid, so that they are able to sustain heavy weights placed 
upon them, with the head and feet being supported. 

In the second general classification it is customary to make 
at least two or three sub-divisions. The first of these ; the 
fourth stage is that in which the subject commences to glean 
thoughts out of the unconscious. He is just commencing, as 
it were, to enter into conscious communication with his inner 
self. The second or fifth stage, is what we may call the mind 
reading stage, or the stage in wdiich some of the lighter phe- 
nomena of telepathy are produced. It is the stage of light 
clairvoyance. It is simply a continuation of what was com- 
menced in the fourth. In it the subject is simply more and 
more allowing the universal intelligence to manifest itself in 
him . In the third sub-division of the second general classi- 



fication arc produced the very wonderful psychic phenomena 
of clairvoyance, clairaudience and psychometry. It is perhaps 
unnecessary to state that these phenomena are but phases of 

the universal intelligence manifesting itself through the sub- 
ject. They demonstrate to us the wonders of Mind, and merit 
the rrudent's most careful investigation. 

The last general division might be divided into an almost 
infinite number of sub-divisions, but it is not necessary to 
make these divisions here. We will simply consider the sub- 
ject of suspended animation in general. As was stated in a 
preceding paragraph, this phenomena is very seldom produced 
in America ; but it is very common among the Mahatmas or 
adepts of the Orient. 

There are various ways of producing the first stage of the 
Hypnotic sleep. It may be induced by a gaze, a sudden word 
or command, by having the subject listen to a slow and mo- 
notonous tick ; by pressure upon the eyeballs ; by pressure upon 
certain arteries and nerve centers ; by wearying the optic nerve ; 
by gentle passes over the body, or simply by verbal suggestion. 
We will consider in detail what I deem the best for a beginner 
to use. 

HOW TO PRODUCE HYPNOTISM. 

It is well for a beginner to get some one for a subject who 
has been hypnotized as they are much more easily induced to 
become passive than persons who know nothing about what 
is to be done. The first thing required for the inducing of 
hypnosis, is the consent of the subject. It is time wasted for 
a beginner to attempt to hypnotize a person who will give him 
conscious resistance. After securing his consent to do as 
you desire, place the subject in as comfortable position as pos- 
sible, and have him relax his muscles as much as he is able. 
Place his hands upon his knees with feet and limbs close to- 
gether. Elevate the chin, letting his head drop slightly back. 
Be sure to see that the subject is in a comfortable position. 



Now take your position in front of him, with your hand ele- 
vated, with two first fingers extended (kept closely together) 
the rest of the hand closed. Tell him you are going to put 
him to sleep. Be positive in your assertion, but not so positive 
as to awaken in him any spirit of antagonism. Tell him he must 
keep all his muscles relaxed, rest perfectly easy, keep his eyes 
on the tips of your fingers and think of nothing but sleep. 

Have your hand about three, or three and one-half feet 
from the subject's eyes; hold it so that he can see the tips of 
your fingers without any inconvenience. Give him the sug- 
gestion that as you approach him he will become somewhat 
sleepy, and that when your fingers are within three or four inch- 
es of his eyes, he will feel an inclination to close his eyes and 
sleep. After preparing your way by making such remarks as 
those indicated, move your fingers towards the subject, speak- 
ing in a low monotone, such words as "sleep, sleep, you are 
thinking of nothing but sleep, resting perfectly easy, keeping 
your eyes steadily on the tips of my fingers, and thinking of 
nothing but sleep, sleep, sleep, sleep ; now your eyes are be- 
coming a little heavy, a little heavier, heavier, and becoming so 
sleepy, so sleepy, can hardly hold the e)^elids open, you are 
now feeling a disposition to close them, close them, close them, 
your eyes are closing, closing; thinking of nothing but sleep, 
sleep, going to sleep ; now your eyes are closing, closing, clos- 
ing, closed ; sleep." If, when you approach closely to the sub- 
ject and his eyes do not close, perhaps it is well for you to 
close them lightly with your fingers, giving at the same time 
the suggestion of sleep. Keep on talking in a low monotone 
for a little while after the subject's eyes are closed, all the 
time giving the subject the suggestion of sleep, "feeling per- 
fectly easy, not an ache or pain in your body anywhere, feeling 
perfectly easy all over, and thinking of nothing but sleep. 
You are not making the slightest effort to open your eyes, or 
to think. You are perfectly passive to my influence. Not 



giving the least resistance. Your eyes arc closed, and will re- 
main closed until I tell von to open them. You are perfectly 
-ive. Sleeping, resting perfectly easily, eyes are closed and 
vou cannot open them, try to open them. Perfectly passive. 
See ? you connot open them. Just keep them closed, and 
sleep." 

Repetition is nearly everything in suggestion. So do not 
be afraid to let your subject know what you expect of him. 
Do not be afraid to talk to him of sleep. By following the 
foregoing instructions, which are written out in detail, that 
they may serve as a model for the beginner, you will be able 
to hypnotize about one in five at the first trial; but if you are 
a beginner and fail to make any impression on your first sub- 
ject, keep on trying and soon you will develop confidence in 
yourself, and then you will be able to hypnotize as well as 
any one. But above all, do not be afraid to try. Remember 
that in the "lexicon of youth, which Fate reserves for a bright 
manhood, there is no such word as — fail." 

When you have the subject hypnotized so he cannot open 
his eyes, you can give him any other suggestion, and if he is 
a good subject, he will take them. It is a good plan to direct 
the subject's attention to a particular part of his body; as for 
instance, direct it to the arms, and give the suggestion, that 
in the arm he is commencing to experience a sensation of numb- 
ness. Stroke the arm gently with the hand, repeating the sug- 
gestion that you have given of numbness. Nearly every sub- 
ject will experience some peculiar sensation; and this will 
pave the way for his accepting the suggestions that are to fol- 
low. Remove this suggestion of numbness before you pro- 
ceed. In giving suggestions to your subject, be careful not 
to give him any that will harm him in any way. Remember 
that everything you tell him is real. Tell him he is cold, and 
he will shiver ; tell him he is warm, and he will perhaps com- 
mence to disrobe. His taking these suggestions prove the 



truth of the statement that the sub-conscious faculty of the 
mind has the power of arriving at logical conclusions, whether 
the premises given be true or false. After performing your 
experiments, carefully remove all suggestions that might have 
any evil effect on him. Then tell him that when you count 
five, he will wake up. Count, "one, commencing to wake up, 
take a deep inspiration ; two, breathe ; three, waking up, anoth- 
er deep inspiration ; four, now you will be wide awake ; five, 
wide awake." If your subject does not awaken at your first at- 
tempt, do not become frightened, but tell him you will awaken 
him "this time sure." Then repeat the counting process, giv- 
ing upward passes over the body, and stimulating by a light 
massage the circulation around the eyes and forehead. There 
is no danger about the awakening. He would come out of the 
sleep of his own accord in a little while. The hypnotic sleep 
would merge into natural sleep and then he would awaken in 
the usual way. 

After you have the subject in the first stage of the Hyp- 
notic sleep, and wish to put him on deeper, you can do so by 
giving him the proper suggestions. You might perhaps say 
to him, "now you are in the first stage of the hypnotic sleep, 
and T am going to pass you on into the second. You are rest- 
ing quietly, now sleep, sleep, sleep deeper." When giving the 
suggestion of deeper sleep, it is well to press with your hand 
on the subject's chest or forehead, as it heightens in a measure 
the suggestion. 

With a similar mode of operating you can pass the sub- 
ject on into the third, or cataleptic; telling him that in this 
stage the muscles will become rigid. It is bes.t to be careful 
with new subjects in experimenting on them in this degree of 
sleep, for instance, if you have someone in a cataleptic, 
with feet resting on one chair and head and shoulders on an- 
other, with a weight lying upon his body, if he should suddenly 
awaken, he might suffer some injury. It is advisable to train 



vour subject for this work, so you will have confidence in him 
and you will have confidence in yourself. If you should have 
a subject in the third stage, and wish to put him on deeper, 
that is have him pass from light into deep hypnosis, you can 
have him do so by giving the proper suggestion. You will 
first bring about a relaxed condition, you will quiet by sugges- 
tion the action of the nervous system. He will breathe slower 
and deeper; and the pulsation of his heart will become some- 
what slower. You will give him the suggestion that he is 
ceasing to recognize his body; that he is experiencing a peculiar 
sensation as if he were floating; periphrial sensation is becoming 
deadened. Give him the suggestion that his mind is becoming 
clear, very clear, and he is commencing to recognize his oneness 
and that he is coming in close touch with the universal mind 
that knows all things. By practicing upon your subject while 
in this stage of the sleep, you will be able to develop him to 
that point in which he will be able to tell you names of articles 
of which you may think, provided you send him the name by 
thought transference, that is, by concentrating upon the word 
of which you wish him to think. Thought is vibration, and by 
thinking of the article of which you wish him to think, some 
how his sub-conscious mind will get your thought, and while 
his conscious mind is passive, the thought sent him will rise 
into objectivity and he will name the article of which you 
thought. This will be treated more at length in a special les- 
son on thought transference. 

The fifth stage is produced in the same manner as the 
fourth, and the same suggestions of deeper sleep. In this stage 
the subjective mind is allowed more freedom than in the fourth. 
In other words the conscious mind is more passive. The sub- 
ject is becoming more and more conscious, as it were, of his 
oneness with the universal intelligence. 

It is in this stage that the subject is able to describe 
places and people that are far away. He simply enters into 



-f 



rapport with other minds, and by telepathy gleans their 
thoughts ; these thoughts rising into the plane of consciousness 
brings before him a mental view of the people or places. All 
these phenomena are explicable on the ground of telepathy. 

The sixth stage is produced in a manner similar to that 
used for producing the fourth and fifth, by simply giving the 
suggestion of going down into "deeper," "deeper" sleep. In 
this stage, the subject may be trained to produce most start- 
ling phenomena. It is in this stage that Psychometry is found. 
The mind of the subject is in almost perfect harmony with the 
universal intelligence. The infinite mind is simply using the 
subject as an avenue of expression. 

The seventh stage, or stage of suspended animation, is the 
last stage that it is possible to enter and the body yet remain 
alive. When it is produced, all the functions of the physical 
organism are nearly if not quite, at rest. By the most care- 
ful test it is sometimes impossible to get the least sign of 
life. To all appearances the subject is dead. It is in a light 
form of the seventh stage that the phenomena of materializa- 
tion is producd. It is not necessary to enter into any special 
directions for producing this last and deepest stage of the Hyp- 
notic sleep, for there will be so few who will ever attain the 
development by which it can be produced. 

We would not have the student think for an instant that to 
enter the fourth, fifth or sixth stages it is necessary for him to 
pass through the preceding three ; in fact it is not necessary to 
pass through any, so-called, stage, to produce any phenomena; 
but in developing a subject, these phenomena are generally pro- 
duced in some such order as herein named. To enter these 
deep sleeps, there is one thing necessary — the subject must 
have patience and practice. Of course the subject can himself 
go into these sleeps without the assistance of the operator; 
this by the power of auto-suggestion. 

it is said that when Demosthenes was asked the three 



essentials of eloquence, he replied, "The first is action, the 
second is action, and the third is action." So if we were asked 
for the three essentials of becoming a great hypnotist, or be- 
coming highly developed in any field of occultism, we would 
answer, "practice, practice, practice/' No one can hope to at- 
tain any great result in Hypnotism without careful investiga- 
tion and much work. 



e^?r 



LESSON NUMBER NINE. 



Suggestion 

Suggestion has been denned in one of the preceding les- 
sons as any influence that produces or tends to produce any 
change whatsoever in the condition of a monad. Some people 
ask the question "Is it possible to change the condition of a 
monad?" This is a purely metaphysical query, and like all 
others of this nature, its answer depends upon the interpreta- 
tion of terms. I will not stop to enter into any controversy 
on the matter but state that with the meaning I give words 
and expressions it is not only possible for them to be changed, 
out utterly impossible to keep them from changing. It is im- 
possible to shut out all suggestions. In truth it is impossible 
to shut out any. 

In every day life we are continually giving good and bad 
suggestions and all the time being influenced by the ones we 
ourselves receive. In this lesson we will consider in particular 
the suggestions acting upon men and women, rather than treat 
on suggestion in general. 

Somewhere in these lessons it says that "Suggestion rules 
the world." This is true in every sense. Suggestion is any 
influence of any nature whatsoever. If I wish you to do some 
act for me, I ask you. There is a suggestion sent out, it goes 
to you ; there is an impulse aroused in your sub-conscious mind 
to do as I ask. If that impulse is strong enough to determine 
the resultant, or will, your intention will be exercised along 
the line of that resultant, and perform the act. Then it could 



be said that you "took" my suggestion; but if the impulse 
aroused is not strong enough to determine the resultant, you 
will not do as I request. Then you are refusing my sugges- 
tion. One of the functions of the conscious mind is to pass 
before it the various suggestions, and of allowing or disallowing 
the impulse to which they $ive rise. Now this is true only in a 
limited degree, for if the impulse is strong enough it will deter- 
mine the action of the conscious mind. 

Thought is vibration. The entire universe is in vibration; 
all monads are functioning differently and hence their vibra- 
tions are different. You and I perhaps are vibrating differ- 
ently. If I wish to determine your actions so you will do as I 
ask you, I must in some way induce you to enter into har- 
monious vibration with me upon this particular line of 
thought. This condition is chen called "rapport." You then 
are said to be "passive" to my influence, while I am "positive." 

We have all met people whom we instinctively liked from 
the very first ; we could not have given any reason for our liking 
them ; we just felt drawn towards them. At other times we 
have met people who were repulsive to us, we seemed to want 
to repel them. In the first case there is "rapport," in the last, 
a want of it. 

Now- before I can give a suggestion for you to do some- 
thing for me and be successful, I must first become in rapport 
with you ; in other words, I must in some way induce you to 
become passive to my influence. If I have a knowledge of 
human nature, it will be of great service to me in accomplish- 
ing this. I must approach you in such a manner that I will in 
no way arouse in you a spirit of antagonism, for then you 
would be positive to me and I could not hope to have my de- 
sired influence over you. But if I am able to discern some 
of your characteristics, some of your beliefs and aspirations, 
then I may use them as stepning stones to your good will. 
Now if I doubt my ability to give you a suggestion in such a 
(5) 



manner that you will take it, the chances are strongly in fayor 
of me making a failure. Confidence begets confidence. If I 
have confidence in myself and in you, you will more likely have 
confidence in me and more readily become passive to the 
: noughts I send you. 

Man is an epitome of the race. Each member of the hu- 
man family has within himself all the impulses that have been 
aroused since the world began. Each of us has within our- 
self all the brutal passions of the savage, with all the most 
sublime emotions and tenderest sympathies that have ever 
stirred the human breast. Just think, how wonderful is the 
mind of man ! It has at its command the wealth of the uni- 
verse; it is at once love and hate, joy and sorrow, despondency 
and hope. All these sub-conscious memories are striving for 
lecognition, all endeavoring to express themselves. 

It is the duty of the conscious mind to control all these 
various impulses, to allow none to be expressed except those 
that meet with its approval. When the conscious mind is 
asleep, *he action of the sub-conscious becomes stronger ; it is 
free, and we have such strange dreams. Sometimes our char- 
acter in the dream is entirely different from which it is when 
we are awake. Little innocent girls have been known to 
dream of committing some terrible murder. Some sugges- 
tions, probably very old, in an associative dream, was brought 
into consciousness and the girl dreamed. 

An insane person is one in whom the conscious mind has 
lost the power of performing its proper function. It no longer 
exercises a supervision over the impulses that clamor for ex- 
pression. Men who are insane become so through suggestion. 
It is some false suggestion controlling them that makes them 
so. Consequently we believe that mental diseases are more 
readily relieved by suggestive therapeutics than by any other 
form of treatment. 



AUTO-SUGGESTION. 

From what has already been said, you have no doubt com- 
menced to comprehend something of the power of thought. 
Your knowledge of suggestion is of no benefit to you except 
you put it into practical use. 

Auto-suggestion, or self-suggestion, is simply the art of 
giving suggestions to the sub-conscious faculty of your mind 
trom your conscious mind. Remember, that this "inner self" 
has direct control of all the functions of your body. Now by 
thinking the proper kind of thoughts, you can produce any de- 
sired condition in your body. If, when you are retiring you 
decide you want to arise earlier than usual, by making the de- 
termination to awaken at a given hour, you will find that you 
are able to do so. This same power that caused you to awaken 
will do anything for you that you may desire if you will 
only trust it and have no doubts as to the result. 

Trust yourself. When you are trusting this sub-conscious 
part of you, you are relying upon the "Kingdom of Heaven 
within you." To trust yourself is to place confidence in the 
universal. To dare to hope, to aspire to happiness or great- 
ness, is to express your subjective faith in the Infinite Mind 
of which you are a part. Nothing is impossible to man. He 
is limited only by his beliefs of a doubting or of a fearful na- 
ture. If all men at a given moment were to strike out every 
fear, all doubt, every touch of envy ; in fact, free themselves 
from all forms of false suggestions, instantly this world would be 
changed to an Eden. 

Perhaps the reader does not yet fully comprehend the full 
force of suggestion as a factor in life. Some instances of the 
wonderful power of suggestion, taken from history, will per- 
haps not be out of place here : there were many strange phenom- 
ena produced. Often while kneeling, gazing steadfastly at and 
praying to the image of the Christ, the worshiper would be- 



come intensely aroused ; he would gaze so earnestly at the 
Christ, and from the place where he would be kneeling he would 
slowly pass up to the image above him and clasp it in his arms. 
History recalls many cases of such phenomena where the 
worshipper would, in an ecstacy, pass from the ground to the 
spire of a cathedral, and embrace the cross in his arms. Some- 
times again, while gazing fixedly upon a painting, or a statue 
of their Saviour the sub-conscious would become so highly 
stimulated, that there would be expressed upon their own 
bodies, the wounds of the Christ. After experiencing this con- 
dition of ecstacy, the worshipper would have upon his hands 
and feet the marks of the cruel nails, and in his side sometimes 
have a wound as if from the thrust of a spear. 

Now this is nothing but suggestion. The religious zeal 
was so great that it stimulated the sub-conscious to such a 
degree with the idea of drawing close to the image, or of 
sympathy for the wounds of the Christ, that the sub-conscious 
would express itself in its legitimate sphere of absolute con- 
trol of the body under such circumstances and produce the 

phenomena of which we have just told. 

Joan of Arc did her great work in bringing Liberty to 
France through the power of Suggestion. It was the belief of 
her mission that made her strong. She believed that she was 
called by God to lead the armies of France to victory. She 
had dreamed ,and in that dream she had received the message, 
as she thought, from the spirit, bidding her to go forth and up- 
hold the banner of her country. It was this hypnotic, perhaps 
clairvoyant "dream" that gave her such indominitable energy. 
However we may account for this direct ; we know that through 
her the universal intelligence was expressing itself, to further in 
a measure the advancement of the race. It was the Soul of the 
Race seeking to express itself. Through all her trials, the 
Maid of Orleans was supported by this power of which she 
was unconscious. All her career is but a vivid example of 
the wonderful power of Suggestion. 



In Biblical literature we would be able to find numerous 
examples of Suggestion. What the mysterious power that 
protected Daniel in the lion's den, or the three men who were 
placed in the firey furnace, heated seven times hotter than 
it had ever been before? It is evident to all students of 
thought that these are but other illustrations of the power of 
suggestion. When we read of anything startling in the He- 
brew Literature, or in any literature, we may know that if it 
was produced, the phenomena was brought about by sugges- 
tion ; and if suggestion did it then, it will do it now. Each and 
every one of us now can do it, if we only believe in ourselves, 
have confidence in ourselvos, rely upon our belief and try. 
Nothing is impossible to man. He is limited here on earth, 
because he has not the courage to trust himself. He permits 
himself to be blown about by every wind that blows ; and 
whether or not he makes a success or failure in life, depends 
not so much upon his determination, as upon the influences 
around him. When he submits to fear, he is condemning him- 
self, and casting a blight on development of all that follows. 

It is not only man's privilege, but man's duty, to be free. 
He must be free socially, intellectually, politically, — it is vain to 
enumerate, he must be FREE. And to be free is to cast off all 
the chains of false suggestions that are binding him down. To 
be free is to be one with God. It is man's duty to strive 
for freedom every day. He must endeavor to make himself 
better, and the world better. He must endeavor to bring to 
himself the good things of this earth, and he must see that all 
others get their share of the good things of this earth. He must 
strive to be happy and see that happiness becomes universal. 
He must bring to himself the blessings of peace, he must also 
see that others are peaceful ; in fact, he must bring to himself all 
the good things that he desires, and endeavor to see that each 
and every child of our race has all that he desires ; and then he 
will be living as he would rejoice to live, and as it is his duty to 



live. Earth could be made a paradise, if men only commence 
to think it so. This is no Eutopian dream. All these things 
are possible, and all may be realized by the united, harmonious, 
intelligent use of suggestion. If men would, but at one mo- 
ment commence to think right, the face of the world would 
be changed in the twinkling of an eye. Thought builds the 
worlds. 

These examples and these possibilities are placed before 
the student for the purpose of stimulating him. He must have 
confidence in self, he must trust himself, for if he should not, 
by the laws of nature he could not expect others to have con- 
fidence or trust in him. They are also given for the purpose of 
stimulating the student to experimenting along the line of sug- 
gestion. You must not be afraid to try. No matter how 
discouraged you may be, no matter how weak-hearted, smile, 
stand erect and tell the world you are feeling fine, and that you 
can and wijl accomplish the particular undertaking now at hand. 
You can succeed in all the affairs of this life if you desire it, and 
have the courage and the conviction to trust your desire. 



ea^r 



LESSON NUMBER TEN 



Suggestive Therapeutics 

There is a fable current in the Orient which tells of one 
who met a fearful phantom. In reply to his questions the grew- 
some one replied : "I am Plague. I am just now from yon- 
der city, where ten thousand people lie dead ; one thousand 
were slain by me, the rest by fear." I believe this fable does 
not fully indicate the relation that existed between fear and 
plague in the East at the time of one of the great epidemics 
that used to be so frequent there. The plague had become 
personified through fear, and was thought to be a demon, pos- 
sessed of such terrible power of inflicting death, that it was im- 
possible for man to ward off the blows ; he could only cringe 
and pray to his god. 

All savage and barbarous people believe that disease is 
caused by some jealous god, demon, or disembodied spirit, and 
they have ceremonies by which to propitiate the god, dancing, 
shoutings, and harsh grating noises to frighten away the un- 
welcome visiting demons and ghosts that they believed brought 
death to their people. Some savage tribes, as those of New 
South Wales, believe that all deaths are caused by sorcery, and 
hence all deaths must be avenged. 

For a great many centuries the Church taught that disease 
and death were introduced into the world by satan 
by inducing the first pair to eat the forbidden fruit. Perhaps 
if we knew the proper interpretation of this old Babalonian 



Myth, we should find it to contain much truth, but the explana- 
tion given by the Church was not only wrong and ignorant, but 
positively harmful. 

Even when the Hebrew Scriptures are assuming to be re- 
lating historical events, we find Jehovah inflicting suffering 
and death upon people who are not living in perfect accord with 
his capricious will, as in the affliction sent upon Pharioh and 
his people. 

Man has nearly always been taught to fear disease and 
death as something he could in no way avoid. These sug- 
gestions are with all of us today; yes, even the most civilized men 
and women look upon disease, misfortune and poverty as things 
to fear, and every precaution is taken to avoid them. This fear, 
as yon can readily see, is but a survival of the savage, barbar- 
ous and semi-civilized beliefs. 

Disease is simply the expression of a condition of discord 
between man and the world around. He is not in "tune with 
the Infinite." This condition of discord strives for and always 
obtains expressions. Disease, however, is but one form of the 
expression. It may be expressed in poverty, hate, envy, and 
lust. This discord is simply directed by the suggestions that 
are arousing impulses within us. I may be able to change 
the condition of the sufferers' sub-conscious, and thereby 
change the resultant and thus dispel the particular malady from 
which he suffers, but so long as the condition of discord exists, 
the patient is in danger. I may have changed the relative 
strength of the impulses within him by suggestion, so that the 
want of harmony will not be expressed again as a disease; but 
it may express itself in poverty, discouragement, or any of the 
various misfortunes or diseased mental conditions that we at 
once recognize as a result of this spirit of Individualism that 
is so highly developed in man that he antagonizes all else ; this 
is the discord. 



The mission of Suggestive Therapeutics does not stop 
when the patient is relieved of this particular trouble that we 

are called upon to cure. You will readily see why this is true, 
if you have comprehended what I have just told you. 

It is best for the student to commence the study and prac- 
tice of suggestion as a therapeutic agent by giving his atten- 
tion to both of these phases of the psychic culture from the 
very start. A great many of our healers are simply endeavor- 
ing to relieve the patient of his disease. They of course, are in 
the main successful, but oftentimes some new malady soon 
develops. 

In the instructions that follow, you will be told not only 
how to cure your patient of disease, but how to keep him well. 

The first thing for you to do in the study and practice of 
Suggestive Therapeutics, is to develop confidence in your self. 
When you first come into the presence of your patient, if there 
is the slightest hesitancy or doubt on your part, it will be in- 
stantly communicated to your patient; then you will have hard 
work, for, before you can hope to benefit him, you must secure 
his confidence. We will assume that you have secured the re- 
quired confidence, and will now proceed to tell you how to give 
the suggestions. 

See that the patient is in a comfortable position, if circum- 
stance will allow have him recline, relax all his muscles, close 
his eyes and rest. Have him assume a passive attitude toward 
you, just as if you were to hypnotize him. After you have 
done as I have just now instructed you, you may commence 
to give the suggestive treatment. 

You must pave your way to the giving of your main sug- 
gestion. What I mean is this ; do not at first tell the patient 
that all pain has left him and that he is perfectly well. You 
must commence by giving him suggestions of quiet, and of 
rest ; then tell him that you will now commence to relieve the 
pain, at the same time gently stroke the part afflicted and 



continue giving the suggestions of quiet, and that the pain is 
gradually growing less. Continue to give your suggestions 
in this way, gradually increasing them in strength, all the time 
watching the impression they have upon the subject. If at 
any time you see a frown upon his face, you may know that 
he, in a measure at least, has refused your suggestions. Now 
you must in some way, without attracting the notice of the 
patient, drop back in your suggestions, and again increase them 
gradually in strength, until you are at the suggestion at which 
he frowned. If he frowns again, let him rest for a little while, 
then go through the same process as before. You will ulti- 
mately have your efforts crowned with success. Never at any 
time doubt your ability. 

I will now give particular instructions for giving a Sug- 
gestive treatment for inflammation of the stomach, a very 
common and painful form of disease. 

First give the preliminary treatment of "quiet, resting 
perfectly easy," etc., as indicated above. Then proceed to 
specialize in some such manner as this : "In just a few minutes 
I will commence to relieve you of your pain; you may expect 
it to gradually grow less and less under the treatment I am 
about to give you, until it is entirely gone. Continue to rest 
quietly. I will now commence to stroke lightly the part afflict- 
ed, and with each stroke, I will bring about a more quiet condi- 
tion of the nerves, and at the same time I will equalize the circu- 
lation of your blood. The nerves are becoming more and more 
quiet, the circulation more and more equalized ; rest quietly and 
gain strength. Now that pain is commencing to go away, etc., 
etc." You may continue this treatment for as long a time as 
you think advisable, talking in a low monotone. At the last 
give him suggestions of hope, energy and of "life more abund- 
antly." Tell him of his oneness with the universal intelli- 
gence in some very simple way. Tell him the importance of 
self reliance, also, that all the forces of the universe are endeav- 



oring to make him well, all he needs to do is to make himself 
passive to the power of the Christos or power within himself, 
and his complete recovery is assured. Furthermore, explain 
to him that when he does as you advise him, he will not only 
become well physically, but his renewed energy and confidence 
in himself will be manifested in all his actions ; he will be hap- 
pier and better, he will be more able to obtain his portion of 
the good things of this world. 

For any other disease, give a similar preliminary and 
closing treatment. You must use your originality on the 
special treatment. Determine just what changes you want 
to bring about in the patient's psychical and physical condition, 
and give your suggestions accordingly. Be careful at all 
times about the manner in which you offer your suggestions ; 
give them in a firm, masterful way, let them be expressive of 
your self-confidence, and also of your confidence in the patient's 
ability to recover of his own accord if he should only make the 
proper decisions. 

The healer must develop himself, he cannot expect to im- 
press suggestions of health strongly upon the patient if he 
himself is nervous and weak. This is not always true, but it is 
a general rule. The healer should feel within himself the 
throb of joyous life. He should also feel the confidence that 
enables him to send out the suggestive words or thoughts, 
with the firm belief that they will effect the cure. No fear, no 
doubt, must enter the mind of the operator when in the pres- 
ence of his patient. Then in partcular he must live a life of 
hope and determination. 

Auto-suggestion is a most important factor in preparing 
the healer for the treatment or care of a dangerous case. 
While going to the one who is so dangerously ill, it would be 
well for the healer to repeatedly, almost continuously, give him- 
self suggestions of strength, self reliance and ability to cure the 
patient when he reaches him. He should quiet his nerves and 



instill into himself such determination to relieve the sufferer, 
that when he comes to his side, he is perfectly self-possessed, 
and feels that he knows that he can cure him. By the legiti- 
mate use of suggestion he will be able to have this confidence 
developed to such a point much quicker than he would if he 
had dispensed with the preparatory self-development. I 
would advise all students to practice this form of auto-sugges- 
tion, not only in the treatment of acute but all chronic cases, 
as it will aid them so much in the cure of disease. 

Remember the power of auto-suggestion is almost un- 
limited in its power for the betterment of the condition of the 
individual. Every time a man breathes a word of hope or of 
' determination to succeed he is the better for it, by its intelli- 
gent use man can raise himself to any social position to 
which he may aspire. He can become great in the world of 
letters, of finance or of trade, in fact man can accomplish any 
ur all of ljis desires in this world if he only believes that he 
can and has the determination to do so. The great trouble 
wj'th the aA^erage student is that he is afraid to try; if he is not 
afraid, he may be negligent in his practice. He may simply 
read the lessons and make no effort to bring into his life the 
forces and beauties of the truth that he should have gleaned 
from them. He has simply read them ; he will perhaps con • 
demn them and say that he himself has tried the powers of 
mental science and knows it to be of no consequence. There 
are many such students in the world, and we find them es- 
pecially in America. The American people have never, as a 
race, been taught the virtues of patience. If we do not obtain 
startling results at the very beginning we are inclined to be- 
lieve that the means we are using is insufficient to bring about 
the result we desire. To all such nervous and impatient ones 
who should read these lessons I will say, kindly, that you 
must relieve yourself of this nervous condition (for which full 
instructions are given in these lessons) or you must give up 



your ambition of becoming great in the world of occultism. 
You must practice patience. When a new pupil is taken by 
the Indian Mahatmas, he is first sent out on the desert to 
think. There in the evening, with the stillness of death around 
him, he is supposed to look at the stars and think. It is then, 
in this silence, that he commences to recognize the immensity 
of the self. No tests are given him for some time ; he is simply 
instructed to let his soul go out and feel that he is one with 
all about him. His first lesson is patience. 

Now in conclusion, I wish to impress once more, upon the 
mind of the student, the fact that he is one with the universal 
mind around him, he is one with nature and nature's God. 
He has within himself the power to obtain all the things 
he may desire, and all potentialities that exist. He is infinite in 
his possibilities, limited only by his indivduality. All the 
forces in nature are endeavoring to make him better, better in 
every way. The Soul of the Race is striving to manifest itself 
through him. By placing himself in an attitude of passivity to 
this infinite force, he will unfold into a perfect man. All these 
things are attainable by the use of suggestion. Suggestion 
rules the world. 



e^ 



LESSO .M NUMBER ELEVEN 



Magnetism 

There has been so much written about Animal Magnetism 

in recent years, that I do not think it advisable to ignore the 

subject in these lessons. I believe it my duty to explain the 

phenomena to my readers so they may remain free from the 

nany erroneous ideas concerning it. 

History tells us that the. priests and therapeutists of the 
ancient world were firm believers in what they called "living 
fire," a "mysterious something" that they thought could be 
transmitted from one person to another. Perhaps they also 
believed that when this "fire" burned low in any one, that was 
weakness ; when it became extinguished, that was death. 
When it burned too fiercely, it caused what we would call an 
agitation of the nervous system. 

We find that this belief in what is commonly called Vital 
Magnetism, was very general in Egypt ; and there are good 
reasons to believe that there were schools in that country in 
which it was taught. 

It was undoubtedly those old beliefs, in which he was a 
iervid investigator, that determined the nature of the theory 
of Animal Magnetism that was evolved by Anton Mesmer. 

This power or influence that one person may have upon 
another by apparently causing the vibrations of his own nerv- 
ous system to be felt in the nervous system of the other, has 
been called by various names : Animal Magnetism, Vital 
Magnetism, Od Force, Ethereum, Electro-Biology and Elec- 
trical Psychology. 



An author, writing on this subject of Magnetism nearly 
forty years ago, says that as electrical forces develop and reg- 
ulate the processes of organic chemistry, the functions of vol- 
untary and involuntary motion and sensation, and the circu- 
lation of all the animal fluids, it will be no less apparent that 
all forms of vital and functional derangements originate, as to 
their organic incipiency, in electrical disturbances of the nerv- 
ous system. By a natural and necessary sequence, we there- 
fore conclude that any method or process, whereby the prac- 
titioner, in the healing art, is enabled to directly govern the 
electric forces or materially influence the distribution of this 
subtile agent, at once invests him with a masterly power over 
the various forms of diseases. This author whom we have 
been in some measure quoting and paraphrasing further says, 
that "every departure from the normal standard, indicates 
either an excess or a deficiency of the electro-vital motive 
power. The positive and negative states of the body, and of 
the particular organs, are invariably accompanied by a cor- 
respondingly increased or diminished electro-thermal, chem- 
ical, vascular and organic action. To accelerate or to retard 
these processes and functions, as the exigency of the case may 
demand, we must of course act on and through the very agent 
on which they severally and collectively depend. Vital elec- 
tricity being the operative agent in animal chemistry ; in the 
generation of the vital heat and organic force ; in the circula- 
tion of the fluids ; and in all the functions and sensation and 
voluntary motion, it follows of necessity that the power to 
control the circulation and action of this agent, qualifies its 
possessor to determine the physiological action and the path- 
ological states of the system, and hence to subdue all the 
curable forms of disease." 

The quoted paragraph above will give the student a fairly 
clear idea of one belief in the mysterious force ; others are 
much different ; some maintaining this "fluid" is universal, as 



it is taught by the adherents of the Mesmer school. Others 
call it a "blending of the nerve and thought force.' The 
author just quoted (Brittan, in "Man and his Relations.") 
is inclined to believe that it is simply the result of certain com- 
bustions in the body. 

If you take both hands of a person in yours, his left in your 
right and his right in your left, pressing your thumb on a small 
nerve between the fourth and fifth metacarple shafts of his left 
hand, holding his right hand in the same manner, by exercising 
a steady intention to do so, you can cause the person upon 
whom you are experimenting, to feel something similar to an 
electric current in his arm. in very sensitive people this cur- 
rent is sometimes so strong as to be felt through the entire 
body. Send the current from your right hand. 

Now the Vital Magnetists tell us that this is a "current" 
of some kind, that passes from the operator to the subject. I 
do not daubt that there is some agitation of the nerve cells, 
but I emphatically deny that this agitation is produced by a 
"fluid," "current," or anything of the kind passing from one to 
the other. I am not ignorant of the fact that there is aroused 
in all of us an electric force, that pervades our body and per- 
haps emanates from us to a certain extent, (something similar 
to the aura of the Hindoos) but I do not believe, in fact posi- 
tively deny, that it produces the phenomena considered above. 

Remember, there is nothing that controls matter but 
Mind. The agitation of the nerve cells referred to in the above 
paragraph is caused by suggestion, for a suggestion is any in- 
fluence whatsoever that produces or tends to produce, any 
change in a monad's condition. 

You may admit the power of suggestion, but maintain 
that the current is the suggestion in this case. That could be 
true, but there is no valid reasons to believe in the current's 
existence. 



Experiment upon some one by endeavoring to make him 
feel the current, let him be in ignorance of what you are en- 
deavoring to do, and the chances of your making him feel 
the sensations will be very few; if he docs feel it, you may 
know that the suggestion was given by thought transference. 
If you fail to make him notice the current, explain to him what 
you are endeavoring to do ; then the chances are that he will 
notice the current. If he does, tell him that you will send the 
current once more, much stronger this time. Now do not ex- 
ercise the intention of sending a current, in fact rather make an 
effort to retain an this "fluid," (if you believe in such a thing) 
in yourself. You will be surprised at the effect on him. He 
will tell you that the current is much stronger than before. 
Evidently suggestion has produced the phenomenon here. 
Continue making experiments along this line and you will ulti- 
mately come to know that magnetism is nothing real in itself, 
but simply suggestion. 

Now I would not have the so-called Magnetic Healers de- 
sist from their present methods of applying magnetism for the 
cure of disease ; it is a very good form of suggestion ; but I 
would have them know the basic principles of the phenomena 
they produce. They should understand that magnetism is 
suggestion. 

MAGNETIC HEALING 

is the science of curing diseases by the direction of these cur- 
rents, coupled with the massage treatment. I will now tell 
you how to cure a case of torpid liver by this method. 

First give a general treatment, by stroking down the 
spine vigorously, having your hands very hot ; give some gen- 
tle massage along either side of the spine over the various 
nerve centers, if circumstances will allow you may give a gen- 
tle massage treatment over the entire body; this however, is 
seldom convenient. After giving this general treatment, hav- 
(6) 



ing stimulated the circulation, you may proceed to give the 
local treatment. 

Now what the liver requires in order that it may resume 
the performance of its proper functions is stimulation. Some- 
times the veins in the organs are charged with stagnant blood, 
circulation is almost entirely stopped, the nerves are also al- 
most dead. The ones coming to the organ from the solar- 
plexus have a slow rate of vibration. There is often quite a 

good deal of congestion around the nerve center itself. 
Often times that region on the spine is sore to the touch. 
Here then we find the nerves highly sensitive. We 
must quiet them. We will do this by gentle strokes and by 
suggestion. We will also equalize the circulation about the 
solar-plexus. 

Now the main point in treating a disease of any kind is to 
have the nerves vibrate at a normal rate. When they are 
vibrating too fast there is produced a nervous and perhaps 
spasmodic action in the organ they control. 

When they are sluggish in their vibration and the rate 
very slow, then there is a torpid condition of the organ. Now 
in torpid liver we must send to the sub-conscious mind of the 
patient strong suggestions of increasing the neuro-molecular 
action of the organ. By placing one hand on the solar-plexus 
and the other in front of the organ afflicted, exercise the inten- 
tion of imparting the vibration from your own nervous sys- 
tem to this particular system of nerves in the patient. Con- 
tinue this for some few minutes, then treat the organ itself; by 
suggestion command each particular monad that goes to make 
up the organ to perform its proper function. It would perhaps 
be well to give a vigorous massage treatment around the liver 
and also give the suggestions of contracting the capillaries 
and veins and force out the dark venous blood. As soon as 
you succeed in getting the nerves of the patient quiet, the 
pain relieved, and the nerves that control the organ stimulated 



and this dark venous bloou forced out, good rich blood will 
come in and circulate through the organ, and the patient will 
be cured. 

In treating every form of disease, equalizing the circula- 
tion is a very important factor in effecting a cure; and nearly 
every malady the student win be called upon to relieve will be 
a disease of the circulatory system. Stomach trouble, liver 
trouble, rheumatism, catarrh are all diseases caused by a poor 
circulation of the blood. Sometimes th^re is a rush of blood 
to an organ, temporarily perhaps, as to the head when one 
has a slight cold. Perhaps the blood rushes there too virgor- 
ouslv, overcharges the veins and capinaries lining the nasal 
ca\lties. The walls of these veins and capillaries become so 
greatly distended or stretched that they are weakened and 
thei : power of contraction is lost. The blood within them is 
not forced to circulate and ^ecomes stagnant. Now the 
mucous membranes form from this stagnant, impure blood, 
the secretions to lubricate the nasal passages. 

Being made from such impure material the secretions 
themselves could not be otherwise than unhealthy. This con- 
dition of circumstances is what is commonly called catarrh. 
All the poison of the system has a tendancy to come to the 
parts thus affected, rendering them worse and worse. If this 
condition of affairs is allowed to continue, the case will become 
chronic. I\ow to cure a case of chronic catarrh, both general 
and local treatments are advisable. Give the general treat- 
ment to strengthen the liver, kidneys and Dowels. A great 
per cent, of all the catarrh becomes chronic simply because 
the liver is in a diseased condition. Stimulate the various or- 
gans so that they will throw off the poisons. The local treat- 
ment would be simply a stimulation of the forehead, temples 
and cheeks by massage and suggestions with the intention to con- 
tract the veins and capillaries on the inner surface of the walls, 
force out the impure blood, and let good, rich blood come in, 



out of which healthy secretions may be formed. The magnetic 
treatment is to place the positive or right hand on the fore- 
head ,and the negative hand on the bacK of the head and send 
the current through from right to left. Take the nose just be- 
low the bridge, between the thumb anu fore finger and by a 
like manipulation impart your "magnetism," directing it to fol- 
low the walls of the nasal cavities, harmonizing all action there 
and make the connection of the current with your positive hand 
at the back. This, with the general treatment, will cure the 
patient. 

Now the above instances of methods used by the Mag- 
netic Healers for the cure of disease, are supposed by them to 
I e based upon the existence of this invisible ether or vital 
magnetism that pervades all space, or it is supposed to be a 
blending of the nerve and thought force. For practical pur- 
poses it does not matter what the healer's belief in the cura- 
tive agent may be. It is always one and the same power that 
cures, it is always the power of suggestion. The belief in the 
theory of Vital Magnetism, Animal Magnetism, Electro Bi- 
ology, or whatever this imaginary fluid may be called, has its 
use ; it strengthens the confidence of the healer and of the 
patient. But I think the healer is stronger and the patient is 
stronger, when both know that the power that makes the cure 
is in the universal intelligence expressing itself and trying to 
relieve the diseased body of its abnormal condition. All the 
forces in the universe are but the action of the mind. A cur- 
rent from an electric battery, static electricity generated by 
friction and combustion in the Healer's body would have ef- 
fect on no one by itself. We may use it as a means of convey- 
ing a suggestion or of arousing a certain impulse, but it can 
never cure. The power to cure is in the mind alone. 

I hope the student will comprehend this idea of magetism, 
know that this phenomenon is simply a phase of suggestion. It 
has become almost a reproach to call one a Magnetic Healer, 



for so many of these healers have such strange and ignorant 
views concerning the methods they use. They try to argue 
it as being magnetism, and apparently have not the slightest 
conception of the orthodox doctrines of the school in which 
they claim membership. I wish all of the students who read 
these lectures to be free from this weakness. I would have 
them look upon magnetism from a scientific point of view; 
I would have them in the first ranks ; I would have them know 
that in all cases it is suggestion that effects the cure. Remember, 
nothing in the universe has power to control matter but mind, 
this is as true of a drop of blood, or a nerve cell, as of a star. 
The force that arouses the impulse, that makes it move (as 
the nervous action of the cell in melancholia) is the power of 
suggestion. As I have told you before, suggestion rules the 
world. 



e^ 



LESSON NUMBER TWELVE 



Science of Healing 

In medical Nomenclature, the Science of Healing is called 
Therapeutics. During the first century there arose a body 
of Egyptian Jews who were called "Therapeutae." They gave 
themselves up to the contemplation of the Deity. They lived 
in cells, coming out only on certain days to worship together ; 
returning immediately thereafter, each to his own individual 
cell, where they would remain till the next day for public wor- 
ship. The' term "Therapeutics" evidently has its origin from 
this body of priests. Priests were the first to practice the heal- 
ing art, which they did by incantations, prayers, etc. Even 
to this day in India, the priests mutter words over strings or 
amulets, and fasten them about the neck, waist or wrists of those 
complaining of disease or sickness. The results are quite as 
iavorable as are experienced from our more enlightened Med- 
ical Therapeutics of America. It is evident from the history 
of the Healing Art, that the science was one of pure sugges- 
tion. Although the priest or practitioner may have believed 
that he was calling into exercise the power of a divine being; 
so that the science as practiced by these early healers involved 
the fundamental principles of what is now recognized as "Sug- 
gestive Therapeutics." 

Erom strings and amulets, the transition to food and drugs 
was easy, and hence later the incantations and mutterings 
were made over something that the patient ate or drank ; and 
still later specialized preparations were made, over which incan- 



tations and mysterious words were uttered ; thus deepening the 
mystery and fastening the superstition upon the race. Later, 
roots, herbs, and concoctions were prepared for different afflic- 
tions, all the while they were preparing them enchantments 
were uttered or sung over them. This is true to this day among 
certain Indian tribes in this country. 

Nature always seeks expression in and through individual- 
ized characters, and the expression can be perfect only as the 
individualized character is perfect. The law of suggestion 
being purely the rule of the mind, was given expression 
through the incantations, etc., of priests, who were supposed 
to be nearest to the powers of the Deity. That the results 
were often successful there is little doubt ; but such results were 
attained by imparting to the conscious or sub-conscious 
mind of the patient, a suggestion that the Deity or some mys- 
terious power had instilled into him strength to throw off his 
trouble or sickness. It had not occurred to either the priest 
or the patient that the result was simply the calling into action 
of the powers inherent in the patient himself. As time passed 
and the number and variety of medicinal preparations in- 
creased, the faith seems to have been transferred from the 
enchanter to the drug or preparation itself, and the virtue is 
now supposed to reside in the medicine ; simply another phase 
of suggestion, the mystery of which is as certainly super- 
stitious as was the earlier belief in the incantations of the 
priests. 

\\ e are now coming to understand the power of sugges- 
tion, and to realize that the only reliable agency for the relief 
of all human ailments, is the power inherent in man himself, 
and that by awakening and developing the latent powers with- 
in us, we are able to rid ourselves of disease in all its forms. 
Thus has the science of Therapeutics evolved, and thus are we 
brought to a knowledge of the power and universality of Mind. 
As we gain knowledge of these truths we secure freedom from 
error. 



In a former lesson I have treated of the cause of disease. 
I wish here to add further that disease in any form is but the 
expression of suggestion, or the resultant of suggestions oper- 
ating upon the sub-conscious faculties and that the only thing 
essential to dispel disease is to implant a stronger counter- 
suggestion, a suggestion of strength instead of weakness, of 
health instead of sickness. 

The science of thus healing disease is called "Suggestive 
Therapeutics," and is based upon the assumption, or under- 
standing that Mind is a unit and universal; that the individ- 
ualized personal mind or consciousness is but the expression 
or manifestation of this universal Mind through material 
agency. 

As mind is universal its phases are infinite, and each in- 
dividualized expression is but a manifestation of universal 
Mind, has universal Mind as a source from which to draw, and 
can therefore through the power of thought and the exercise 
of will, shape the manifesting organism as he chooses. He 
can exercise thoughts of disease or health, weakness or 
strength. Hence disease or physical ailment is but the result 
of psychological disturbance due to suggestions that are in- 
harmonious. 

The province of the healer is to render his patient 
cognizant of his oneness with this universal Mind and have him 
realize that its forces are available to him by reason of the 
fact that they are inherent in him, as in every individual. 

The experienced healer will at once acquaint himself 
with, yea, will quickly discern the mental state, and will invar- 
iably find that fear plays an important part-. A man finds 
within himself some physical disturbance and at once the in- 
dividual mind localizes it. The first thing for the healer to do 
is, in a scientific manner, to dissipate the fear ; not by 
telling the patient that there is nothing the matter with him, 
for thus you arouse antagonism, but by agreeing with him in a 



measure, and thus gaining his confidence. Having gained his 
confidence you seek to supplant fear by suggestion of cour- 
age. This may be done by bringing the patient to see that 
though he has weakness, yet he has strength to overcome his 
weakness ; in other words : that health is dependent upon the 
development of powers inherent in himself, and that these 
powers may be brought into action by a proper exercise of the 
mind. "As a man thinks so is he," is an aphorism, the truth 
of which we are beginning to fully realize. If one can take 
unto himself a suggestion of health and strength and con- 
tinue to act upon such suggestion, health and strength will 
result. Thought is a building energy. Mind is a force from 
which we draw formative thought. All things first exist 
potentially in mind. They then form through thought. Hav- 
ing taken thought-form, they are expressed on the material 
plane. The expression is invariably in accord with the thought 
expressed, and can be modified to express any change in 
thought. Therefore if one becomes sick his disease is but the 
expression of a suggestion implanted consciously or sub-con- 
sciouslv, by thought entertained in or expressed upon the in- 
dividual mind. 

Thought is a formative, constructive force or energy. 
Individual thought or thinking is the application of this con- 
structive force or energy to the formation of specialized 
things ; and thus thoughts are, or become things. Thoughts 
may be changed or modified and thus change or modify these 
things. Character is but the expression of habit of thought 
or thinking. Character, therefore, may be changed by change 
of thoughts. You have often been walking along when sud- 
denly some thought flashed in your mind, and it had such 
force and effect upon you as to cause you to stop and reflect 
and give yourself time for readjustment. 

If this new thought be of evil tenor and you should con- 
tinue to dwell upon it, your character would express itself 



along the line of this thought and you would be known as a 
bad man. If, on the other hand, the thought should be noble 
and elevating, acting upon it, you would grow continually 
better. Am instance in history. 

Robespierre when a young man, was tender hearted as a 
girl ; could not be induced to harm anything. The events 
preceding and during the French Revolution instilled into his 
mind thoughts of revenge, acting upon which his character 
was so changed that his name is a synonym of cnuelty and ty • 
ranny. All this was the result of the exercise of formative 
thought, and suggestion. These principles and truths apply 
to all phases of physical conditions, and sickness or health 
result from the exercise of this formative and constructive 
energy upon our physical organism. WE CAN BE SICK 
OR WELL just as we think. By thoughts of disease we im- 
plant in our sub-conscious mind, a suggestion that will de- 
velop and express itself in our physical organism in some 
form of disease ; provided we permit such thoughts to abide 
with us. By thoughts of health and strength we implant a 
suggestion, which, if nourished and developed, will assure us 
immunity from disease. So that, if we have, in an unguarded 
moment, or ignorantly, received a suggestion that has ex- 
pressed itself in some form of physical disturbance, we must 
at once recognize the fact that we have omitted to exercise 
and develop the faculties potentially within us, to overcome 
and exclude every thought that tends to give us suggestions 
of inharmony, disturbance and consequent disease. Awak- 
ening to this truth, and recognizing our power to maintain 
thoughts of strength, to exercise and utilize constructive 
energy, we can build for ourselves other conditions ; condi- 
tions that harmonize only with health. 

So much for the philosophy of the science of Healing. 
Sciences also involve principles of ethics. Indeed ethics is 
the motive power of all true science. 



We have been taught throughout the ages gone by, and 
to this day that we must sacrifice our bodies to the elevation and 
salvation of the soul. The soul and its function, during all 
these ages, have been enshrined in mystery, a subject of spec- 
ulation, a fetish of mythology, divinely sacred to theology, 
incomprehensible in philology and unrecognized in biology. 

And yet this something claimed to be possessed by man, 
which no one has had the temerity to define or presume to 
understand, has held such dominion over the race during all 
the centuries of our evolution, that we have been falsely led 
to believe that it is more sacred than all the universes, and 
that its existence extends beyond the eternities. This 
thought and consequent false suggestion has taken such fast 
hold upon the race, that asceticism is a superlative virtue 
among many people, and especially in the Orient. An oriental 
ascetic, will punish himself, distort his body, begrime his coun- 
tenance and render his physical organism so monstrously hid- 
eous, that it seems more like the dwelling place of eternal tor- 
ment, than the temple of a living, immortal, divine soul. 

Through such an one are expressed the results of many 
false suggestions, all growing out of the supreme falsehood 
of the super-sacredness of the undefined souls. 

Soul, whatever it is, can manifest on the physical plane, 
only through the physical organism. Hence the more perfect 
the organism, the more perfect the manifestation. The body 
and its functions are, therefore, just as sacred as the soul and 
its functions, and it is just as essential that its energies be con- 
served as that the duration and condition of the soul be 
assured. 

The soul is SENSE. The great world of sense from 
which we must draw for our power to sense any truth. Truth 
can be discerned only by the soul. And the soul can sense on 
the physical plain, only by manifesting through a sentient 



^""* 



organism. Therefore, the sacredness of the body. IT 
MUST EXPRESS THE SOUL. 

From what has been said, it is evident that it is our most 
sacred duty to maintain our body in the best possible condition, 
that the soul, or sense, can be most fully realized and ex- 
pressed. 

The salvation of the soul, consequently, depends upon the 
conservation and evolution of the body in the best possible 
condition ; it and its functions, quite as much as the body 
depends upon the right exercise of our formative thought. 

In all this I must not be understood as speaking lightly 
of the importance and sacredness of the soul, but to impress 
the truth of the equal sacredness of the body and its func- 
tions. 

Once we believe this truth our duty is plain, and the per- 
formance becomes both easy and pleasant. 

After we shall have developed our powers to utilize form- 
ative constructive energy through the direction of our 
thoughts, and thus to harbor only suggestions in harmony 

with the universal, infinite Sense, we will undertake any 
achievement, nothing daunted, KNOWING ourselves to be 
fully able to accomplish our undertaking. Fear, the torment 
of life, will disappear, and Courage, born of our knowledge of 
power and realization of effort, will abide with us the rescuer 
of the individual, the Saviour of the race. 

Ethics is the science of duty. Duty is a function of the 
soul, or sense. The soul, or sense enables us to perceive our 
duty. Thought directs our effort. Courage moves us to act 
and confidence achieves our purpose, 



LESSON NUMBER THIRTEEN 

Personal Magnetism 

The reader of history will readily agree with me when I 
say that Peter the Hermit was a man possessed of most won- 
derful power. He was one of the most decidedly unique char- 
acters of the Middle Ages. 

The power of the Holy See was becoming weakened. She 
still retained her spiritual power, but her influence was not 
so great with the barons, the princes and the monarchs. It 
was necessary that something be clone to regain this waning, 
temporal authority. 

It is said that this monk, (called Peter the Hermit, because 
of his very ascetic and recluse life) went to the Pontiff and 
proposed a crusade to regain the Holy Sepulchre from the 
"Infidels." The Pope adopted the plan and accepted the 
services of the monk which were tendered for the execution 
of the wondertul scheme. 

Peter the Hermit commenced to preach. Soon all Eu- 
rope was wrought into a blazing enthusiasm, in which there 
was not the slightest trace of rationality. Europe, in this 
eleventh century was wild ; she was wild with pseudo religious 
zeal ; no matter what betide, that Holy Resting Place of the 
Saviour must be reclaimed from the Mohammedan. 

The student is no doubt aware of the history that fol- 
lows. But what enabled this monk to persuade the peasants, 
princes and kings of Europe to undertake such "Stark, star- 
ing nonsense," a plan that could only result in disaster and 
ruin to all who entered upon it? I ask "whence the secret of 



this man's wonderful power''? Some say he was "filled with 
the love of Christ,' 'and was desirous of having His Sepulchre 
under control of the Christian. 

History tells me that this is not true, he, nor the Pope 
cared one "jot or tittle" for the resting place; the whole pro- 
ceeding was to increase the temporal power of the Holy See. 
Some again tell us that the preacher was controlled by a 
daemon, then this daemon must have been a veritable demon 
to be instrumental in sending millions of Europe's best peo- 
ple to untold misery and death. 

No such explanation will answer; the power that thus 
moved Europe was in Peter the Hermit himself. It was sim- 
ply the power of his own individuality, it was the man exert- 
ing himself. It was what is commonly known as Personal 
Magnetism. 

In some historical book it tells us how a priest speaking 
in the Latin, aroused the people to go on the crusade insti- 
tuted by feter the Hermit, although the people could not un- 
derstand a single word that the preacher said to them — they 
were simply influenced by his personality or Personal Mag- 
netism. 

It may, perhaps, be thought by some that the explanation 
of these phenomena, by asserting them to be the legitimate re- 
sults of an unconscious exercise of an occult power, is not to 
be admitted ; fearing that we may be wrong in assigning the 
recorded effects to the operation of such an unseen agent, 
which, until comparatively late years, at all events, was almost 
universally hooted at by scientists as the dream of charlatanic 
imposture. But we have so many vivid examples of the 
power of Peter the Hermit exhibited among us every day, 
that we cannot deny the immensity of its strength in the in- 
fluence and control of others. 

No doubt the student who is reading these lessons, 
has heard an address upon some topic in which you had 






very little interest, a theme which, had it been placed before 
you by some one who was weak, would have been treated with 
ridicule and contempt. But in listening to the speaker, you 
have become impressed by his looks, his gestures, the tone 
of his voice, and perhaps for the time being you were almost 
converted to his manner of thinking, and yet probably after- 
wards, when calm reason has commenced to assert herself; 
and the clamor has commenced to wear off, you cannot imag- 
ine what it was that impressed you so. There was not a 
statement made, that you are able to recall the truth of which 
you do not doubt. There was no chain of clean, concise reason- 
ing. All attempts at reasoning were weak, and in recalling 
the speech, you at once see the faults. It was not what the 
speaker said that convinced, it was not that his argument 
seemed irrefutable at the time, it was simply the power of his 
personality — it was his Personal Magnetism. 

Instances of the action of this power could be drawn from 
history to an almost unlimited extent. Innumerable examples 
of the phenomena could be mentioned in every day life, but 
the student will be left to do this work alone. What con- 
cerns us most here is, "what is Personal Magnetism, and how 
can I cultivate it in myself for the betterment of my own con- 
dition and the condition of those around me?" I will tell you. 

Personal Magnetism is the power of impinging your per- 
sonality upon another, so as to influence and perhaps control 
him. It is simply one of the phenomena of bold thinking. 
Still again it may be defined as the ability with which one gets 
in rapport with another. This is very definite, and can be 
readily understood by all. Some people are great social 
favorites, not because of their accomplishments or learning, 
but because people seem to be drawn towards them by some- 
thing irresistable. This is simply because the fortunate one 
is possessor of the faculty of getting in rapport or a condition 
of harmony with every one. People seem to like him and 



confide in him involuntarily. He perhaps does not know 
anything about the philosophy of his success. If you were to 
question him you would find that he did not have any fear of 
his fellows, no fear that he may antagonize some one by doing 
the things that he intends to do. You would find in the place 
of this fear strong confidence in self. In fact, you would find 
that he was popular because be BELIEVED IN POPU- 
LARITY. 

Some men make a success as traveling salesmen, they are 
able to secure enormous orders, and make much money for 
the company for which they are working, and for themselves ; 
others are complete failures, they seem to be able to do noth- 
ing in the way of selling goods. The first man causes his 
^-fospective customer to want the article he has to sell ; he 
oftentimes persuades the merchant to give him an order 
when the tradesman really believes he should not. A mo- 
ment after the salesman has gone, he is surprised at himself 
for having' ordered such a supply of goods, goods that he does 
not need. He had been dealing with what the commercial 
world calls a good salesman. More particularly he has been 
in psychical contact with a superior, with a man of stronger 
Personal Magnetism. 

In selling goods, the salesman should think the thought 
he wishes his patron to think. By thought transference he 
should send him the message "I want those goods," then as- 
sume that they are wanted and do not express the least doubt 
about him placing an order. He should become in that con- 
dition of rapport with his customer in which he is able to in- 
fluence and control him. He is positive, while his customer is 
passive. He thinks strong and forcibly the thought he wishes 
his customer to think. He assumes that he will do as he re- 
quests him. He has confidence in his ability to secure the 
order and in the twinkling of an eye, the signature is ob- 
tained. 



We are often astonished at the almost unlimited success 
of others, and bemoan our own misfortune. We are forgetful 
of the fact that one man has no more powers and capabilities 
than another, the difference between men is in the exercise 
of these powers; some use them, develop them and become 
strong; others allow them to remain dormant, they are listless 
and weak. 

Over the portals of the ancient world was written "Know 
thyself." A fitting motto for all men who wish to succeed, 
men who wish to obtain a high development of Personal Mag- 
netism, is "Be thyself." It is said by some that this was the 
mission of Christ — simply to teach Individualism, to teach each 
man to be his simple, honest independent self. At one time 
he commanded one to follow him, but received a reply "Suffer 
me first to go and bury my lather." Christ told him, "let the 
dead bury the dead, you follow me." By this language Christ 
intended to impress upon the man that he must let nothing 
whatever affect his individuality; he must be free. 

To the student who wishes to succeed in Personal Mag- 
netism I would say, commence by being yourself, cast out all 
affectations, for that weakens you more than anything else ; 
be yourself, then assert yourself. There are a great many 
people whose character their most intimate friends do not 
know; perhaps they have none. They are of one belief, act in 
one way today and are so easily influenced to be different to- 
morrow. They seem to be so weak, have no determination, 
no ambition along any definite line, and it seems impossible 
sometimes to instill any ambition into them ; they are afraid to 
assert themselves ; they are ashamed of their real selves, and 
use a nctitious character. They are attempting to appear to 
be what they are not ; they are not strong enough to do this 
successfully, hence these many changes in the manifesta- 
tions of themselves. All they need to do in order to become 
successful, healthy and happy, is to cast off all convention- 
(7) 



ality, all pretentions and become themselves and assert their 
real character. Sometimes I think that a very great per 
cent, of the disease, poverty and misfortune of this world is 
brought upon us simply because people are not themselves ; 
they practice too much deception, too much deceit; they at- 
tempt to appear otherwise than they really are ; they endeavor 
to live a falsehood which is impossible. I believe again that 
if all people everywhere were to at once assert their individ- 
uality, each to maintain that he has as much power as any man 
in the universe and to concede that power to others, if all people 
were to recognize that all men are equal in their possibilities and 
endeavor to give their real selves legitimate expression un- 
trammeled by the conventionalities or by deception; then I 
say I believe the world would be almost wholly revolu- 
tionized. 

Man cannot become great as long as he is chained by 
fear; so long as he is chained by fear he cannot be himself; 
he is not* master of himself. If there is a passion struggling 
within him; if there are emotions there, I want him to express 
them, it doeL him no good to suppress them; I want him to be 
himself; I want him to give a legitimate expression to the 
divine life within him. If he cannot express himself and be 
good, let him be his simple, honest, independent self and be 
bad. We must not commence to reform a man by telling him 
not to express some passion. We must commence by teach- 
ing him how to control it. We must teach him self mas- 
tery, the other way would oe almost criminal, when the sub- 
conscious surges and demands expression, it must be ex- 
pressed or its power will become weak. The legitimate grati- 
fication will make it strong. No matter how much injury the 
passion may cause a .man, it should not be made weak, he 
should simply be taught how to control it. He must not be 
afraid to be himself. Let him assert his individuality, im- 
pinge that individuality upon those around him, influence 



them to do as he likes, then he will be practicing Personal 
Magnetism. 

Man can attain any position in life he may desire, if he 
only believes that he can attain it, and has the courage to fol- 
low that desire. He can make his way into the most exclusive 
circles, he can surround himself with men of great ability, he 
can obtain all of the good things of this world that he desires. 
These things are possible simply because man is all mind and 
the power of mind is unlimited. 

To the student, I would say that there are unlimited pos- 
sibilities before you ; if you will only free yourself from affec- 
tation and gain strength by being yourself, you can accom- 
plish anything that you may desire. The knowledge you now 
have of the laws of mind will enable you to do these things 
intelligently. Remember, man is one with the universal, his 
natural condition would be that of harmony with all nature. 
Now he is estranged, it is his duty to again become in 
rapport with the Soul of the Race, allow this power of the 
Christos to manifest itself through him, and it is this condition 
of internal peace that brings him into a condition of peace with 
all around him. The expression of this peace would show 
outwardly in a man's character as a grace. 

Remember, that thought is but a form of vibration. When 
I think, the waves of thought go in all directions, they never 
stop ; I can in a great measure direct these vibrations by exer- 
cising a strong intention to do so ; I can send them to the mind 
of the man or mass of men to whom I am speaking; I can direct 
the thought in some such way as a bull's eye lantern focuses 
the light. When you send the thought so forcibly that you 
induce the other person to vibrate harmoniously with you, you 
are practicing Personal Magnetism. 

If ihe student has not attained all the success that he has 
desired, I would hold out to him, hope ; no matter how despond- 
ent he may be, no matter how poor his health, how much op- 



pressed by poverty, if he will only commence to be himself, 
commence to assert his individuality, he can become great. 
As exercise for his development I would be unable to give any 
that would be better than those that have been already indi- 
cated. 

The first would be to discard all affectation, then assert 
yourself. Give expression to the universal intelligence within 
you, take suggestions of strength, suggestions of success, spurn 
all fear, recognize no such thing as defeat. Do not simply 
make an aim and forget to build; do not aim at greatness and 
forget to build the foundation of greatness. Aim high, build 
low. 



eJp 






LESSON NUMBER FOURTEEN 



Thought Transference 

Thought is vibration. It is not something one sends from 
his mind to the mind of another, as is commonly supposed. 
There is a great deal of ignorance and misunderstanding in re- 
gard to the nature of thought. Very few people you meet 
would be able to give you an intelligent answer were you to 
ask them the question "what is thought?" 

To simply say that thought is vibration, does not suffice, 
all the universe is vibrating. Evidently we must be more con- 
cise in our affirmation, for in thought-transference we talk of a 
thought being sent from the mind of one person to the mind of 
another, and we do not see the possibility of this, if thought is 
vibration and nothing more, and we believe that is all it is. 

Strike a bell, the air all around is set in motion. But it 
is not the wave that surrounds the bell that strikes the drum 
of the person's ear who hears the ringing; that wave does not 
travel any more than a wave on a lake of water, where, as we 
all know, the waves do not move a great deal, not nearly so 
much as they appear, it is simply the result of action of force, 
the water does not move. 

Place a number of billiard balls in a row, resting so they 
touch. Strike the first one lightly, the one at the opposite 
end will roll away, leaving the others in their position. Why 
is this? Evidently the force of the strike on the first one of 
the balls has passed through the entire line of balls and circum- 
stances have been right for the production of recognizable 



phenomena only in the last one. The rest were used simply 
as a means of communicating the force of the strike to this 
last one. 

When one thinks, he sets up a new condition all around 
him to harmonize with the idea he has just unfolded. It is be- 
cause of the wonderful power of our ideas, or thoughts, upon 
environments, that the subject of Mental Science deserves 
such careful study. 

When you think, you in some way set up a vibration in 
the ether all around you. It is not your thought or idea that 
caused the ether to vibrate, it was the force of your thought. 
Upon the nature of your thought depends the vigor of the vi- 
bration. 

Vibration is one of the laws of life. The force of a thought 
is unlimited, it is expressed everywhere. There is a mechan- 
ical contrivance that will demonstrate to you something about 
vibration! Back of a large concave mirror is a large trumpet, 
with the large opening towards the mirror. The mirror is so 
placed that rays of light from it will fall on a complementary 
mirror some distance away. Back of this mirror is another 
trumpet, or funnel, the large opening towards the mirror. At 
the small end is a very fine fiber through which runs an elec- 
tric current; this current is connected to a telephone disk. 
Now by speaking in the first trumpet, you can set up the 
proper vibration in the telephone disk and one could thus 
hear what you were saying. Think what takes place ; first 
there is a vibration of the brain cells for the accommodation 
of the thought ; by an unconscious exercise of intention this 
vibration is imparted to the proper nerve, nerve cell, again 
to the nerves and finally to the muscles — just the proper 
muscles are called upon to act, their action is in accord with 
the thought. Certain nerves and vocal cords are stimulated, 
the air in the throat and mouth is set in vibration, the external air 
vibrates ; this causes the mirror to vibrate, the mirror vibrating 



causes the rays of light to change to accord, these waves are 
reflected to the second mirror whose surface changes and 
vibrates to harmonize with the rays of light; back of the second 
mirror the atmosphere is set in motion, the trumpet directs the vi- 
bration of the air to the fiber and electric current, which now 
acts in accord with the thought. The vibration is conveyed to 
the telephone disks, again to the atmosphere, then to the drum 
of the ear, through the various little processes, finally to nerves, 
nerve center, brain and particular brain tract for the recep- 
tion of that thought ; the man hears. The force of the idea in 
this case has been felt in the human body, the atmosphere, 
glass, rays of light, electrical current, etc. The direction of 
this force to the mind of the "hearer" without these material 
agencies, but by simply directly controlling the thought waves 
would be called thought-transference. 

The mind of man is the mind of the universe, when it sets 
up new forces the universe must vibrate in harmony. An in- 
dividualized mind may think and by intention focus these 
thought waves, or direct them to the mind of another, and set 
up such intense vibration there, that the thought will rise in 
the plane of consciousness and the person recognize the 
thought as his own. Thought-transference is this sending of 
thoughts from the individually conscious mind of one to the 
sub-conscious mind of another as distinguished from telepathy, 
which is a communication from one sub-conscious mind to the 
sub-conscious mind of another. 

if you should see some one sitting in front of you at a 
meeting, and from his action you should be led to believe 
that he is in a very passive frame of mind, fix your gaze stead- 
ily on the lower back part of his head, just over the oblongata, 
and exercise a steady, strong intention to cause him to look 
around, you will in most cases succeed. To do this is simply 
to send the vibrations which are the results of your thinking, 
to the person experimented upon. You do not send the idea, 



you may say you send him your thought, then the thought 
is simply a vehicle for the transference of the force of your 
idea to the mind of another, which there arouses similar ideas. 

I think it would perhaps result in confusion were we to 
make any changes in the words used in treating this subject. 
But it must be evident to all that we do not transfer our ideas, 
we simply, in some way, change the environments of the other 
mind so it, of its own accord, unfolds the idea we want it to 
recognize. Perhaps it could be expressed in the same words. 
Thought is the vehicle by which the ideas of mind are trans- 
ferred. I trust the student will be able to get this idea of 
thought. It is the one that is recognized by the men highest in 
occult circles in the old world, and by the leading thinkers in 
America. 

I will continue to use the words thought, thought-trans 
ference, etc., very much as before, but I trust you will not 
lorget what the true definitions are. 

v. 

HOW TO DIRECT A THOUGHT 

Concentration is the most important factor in thought- 
transference, without it nothing can be done, by its high de- 
velopment thought-transference may be brought to a won- 
derful degree of usefulness. Confidence is another very im- 
portant factor in sending thoughts, if they are to accomplish 
their purpose they must be free from doubts. Have confi- 
dence in yourself, feel that the thought you send will accom- 
plish what you intend, do not think about it, just feel that you 
will succeed. You should not think about yourself, give your 
entire attention to the thought. 

Perhaps there is no better exercise for practice in thought- 
transference than the one given in this lesson, i. e. gazing at 
some one, and by the power of intention or thought-trans- 



fcrence cause him to look around. I would advise the stu- 
dent to use this as one of his regular exercises. It is so con- 
venient to experiment in this way. 

Thought-transference is a very important factor in the 
curing of disease ; it is very fortunate to be good at thought- 
transference so you can plant in the patient's mind the thought 
opposite the one causing the peculiar form of disease. Some- 
times it is possible to absolutely cure the patient just by this 
one method of changing his psychical condition. It does not 
matter what the malady is, you can always have some effect 
just by this power of thinking, but it is always best to intensify 
the mental suggestions by verbal suggestions and by mas- 
sage. One of the chief advantages in the use of mental sug- 
gestion is, that when the subject takes a suggestion of this 
kind it does more good, for he then recognizes the thought as 
his own. 

Thought-transference is one of the main factors of Per- 
sonal Magnetism. The power just named is simply the ability 
of one to impinge his personality upon another so as to influ- 
ence him to act in accord with the desires of the operator. 
This is sometimes best attained by thinking the thought you 
would have him think. Send the thought to him as has been 
prevouisly advised. In doing this, it will sometimes seem to 
you that you are directing your thoughts toward him just like 
a burning-glass will focus the rays of light and heat. You 
feel that you are stronger than he, and are confident of your 
ability to control him. Personal Magnetism plays an import- 
ant part in business and social life. One woman is a social 
success, another a failure ; one has more power with her 
thoughts than the other, she has dared to hope for more and 
has followed her desires. 

In all phases and classes of life, where you find a man 
who is making himself felt, you will find a man who thinks 
bold, decisive thoughts. Remember that our environment is 



changed by thinking. You, kind student, are what you are 
today by virtue of the thoughts you have been thinking. How 
Napoleon could think! He used to think his thoughts so 
strongly that they caused all Europe to tremble. He was 
the master mind of the Revolution, because he was more con- 
scious of his strength than others. All his greatness was due 
to the wonderful power of thought. He was almost complete 

master of himself up to the eve of the battle of Waterloo, when 
his confidence in himself became somewhat weakened. 

Every student who reads these lessons should familiar- 
ize himself with the life of that strange man and learn lessons 
from his greatness. He was one of the greatest Psychics of 
modern times. Psychic is here used in the sense of being 
versed in psychic powers ; such as Hypnotism, Clairvoyance 
and Personal Magnetism. 

In conclusion I would again urge the student to do much 
practice iri thought-transference, as it is one of the best means 
of developing yourself psychically. 



LESSON NUMBER FIFTEEN 



Telepathy- 
All the universe is conscious. Every monad is conscious, 
but it is not individually self-conscious, that is, it has not yet 
commenced to look upon itself as something distinct from the 
mind around it. 

Between all the monads there is a form of communica- 
tion: what one knows, all others know. Perhaps it would be 
better to consider the perceptions, sensations, etc., of one 
monad, as being the result of the act of the Universal Intelli- 



gence. It ueing the Infinite Mind that produced the phe- 
nomena, the phenomena may be expressed wherever the In- 
finite Mind acts. 

The mind of a man is simply an expression of the Uni- 
versal Intelligence. The monad that is so highly developed 
as to have attained individual self-consciousness, what we call 
the Ego, is simply a phase of the expression of this Universal 
Mind. It is not something of itself, it is one with the infinite. 
Now suppose this highly developed monad that we call the 
"real man," thinks a thought, that thought is everywhere, for 
it is a product of the Infinite Intelligence. Every monad in 
the universe knows unconsciously all the thoughts and ex- 
pressions of every other monad. 

I think a thought, I think in the manner I do because the 
universal mind is acting through me, and it acts through the 
avenues that are open to it. If I change the avenues, I can 
change the expression. Man, in every respect, is one with the 
universe, he is an expression of the infinite (the power he calls 
himself) and it is himself, for the self is the universal life 
torce. We say a man is infinite in his possibilities ; he is just 
as infinite as the Infinite Mind itself, for he is but an expres- 
sion of it. Man is the universe. 

Listen to an orchestra. If you make no special effort 
and are not trained you will hear all the different instruments, 
but the sounds will come to you en masse, you will not rec- 
ognize one instrument from another. By an effort you can 
listen to the first violin, second violin, cornet, cello or to the 
piccolo. A trained musician can hear all of them and each 
distinct. 

Stand on the beach. You will hear each wave, each 
breaker, you will hear the surf at your feet, but you will per- 
haps not distinguish these sounds. They will all come to you 
at once ; they will confuse you, and you will hear one mighty 
roar. By an effort you may give your attention to the "surf'' 



and hear nothing else, — forget for a time the breakers and the 
waves. You can single out any one sound and listen to it to 
the utter exclusion of all others. 

Go and view some very beautiful landscape ; stand on a 
cliff, trace with your eye the windings of a river shimmering 
in the sunshine, see the flowers and the trees. Look at it as 
one vast panorama, an ever changing scene, but whose 
changes are so slow that they are scarcely to be observed. 
Watch this beautiful landscape and perhaps there will come 
over you a feeling that you would call an artistic sentiment, 
but it seems to come to you from the landscape as a whole. 
It in fact comes to you from the almost infinite number of 
parts, from the flowers, from the leaves and the grasses ; each 
one has its peculiar message for you. It is the aggregate of 
all these messages that you recognize as the spirit of the land- 
scape. The voices from the various parts of nature have been 
so many a^nd so varied that when they came to you you were 
confused and only recognized them as all being one. 

Go alone into some very quiet place, some place where 
you can be alone with yourself and the great infinite world 
of mind around you. Rest quietly and listen, listen not with 
the ear but with the mind, with the soul; from every monad 
in the universe there will come to you thoughts, from every 
atom of dust that makes the worlds, from every flower, every 
leaf, and from the fowl of the air, from the fish of the sea and 
from everything that moves upon the earth, thoughts will 
come to you. They will come to you from men who are 
happy and from those who are sad. They will come to you 
from those who are fortunate and from those on whom Fortune 
has frowned. There will come to you thoughts of malice, 
thoughts of hate, thoughts of ambition, thoughts of patriotism 
and thoughts of love. These thoughts will surge around you 
and unconsciously you will know them all, but they will all 
strive for recognition and you will become confused. You will 



be unable to listen to them individually as you listen to the pic- 
colo, you will hear them as you heard the ocean, and you will 
perhaps speak of the grandeur of the thoughts in silence. 
You will not recognize that this grandeur is partly made of 
the gentle surfs so near you. 

Just as you are able to listen to the first violin, the sec- 
ond violin or the piccolo in the orchestra, just as you are able 
to listen to the break of one wave, so in the realm of thought 
are you able to catch the vibrations sent out by one monad to 
the exclusion of all others. You have within yourself all the 
thoughts of the universe. All that has ever been thought 
since the world began. You have within yourself the com- 
plete history of every monad in the universe, all you need to 
do is to look within yourself, look down deep, within the 
store house of mind and you will find all knowledge ; all the 
thoughts are there, but they are not arranged, they are not 
classined, they are as they have been brought to you from 
centuries of development; they are all in action, all produc- 
ing an impulse which is striving to assert itself. Suppose you 
have a friend far away, listen to him, become in rapport with 
him; every thought he thinks is but a thought in the universal 
mind and you have it. Give him your undivided attention, listen 
to him alone, cut out all confusing noises, you will be able to 
glean his thoughts ; you will be able to know just what he is 
doing, what he is thinking about, whether he is happy or sad. 
You can do this and all other things, only by being in touch 
with nature, you must be so close to her that you feel the life 
throb, you must be alone with her much, you must make her 
your boon companion. 

There are no limits to the powers of the human mind. 
Philosophy or metaphysics tell me of no limits to the powers 
of telepathy. It is the power of which we have been speaking. 
It is the force that unconsciously transmits thoughts from the 
great unconscious to the individualized conscious mind of man. 



It is sometimes said that telepathy is the sending of a thought 
from the sub-conscious mind of one man to the sub-conscious 
mind of another. Now I think the sub-conscious mind of one 
man is not only the same as that of another, but it is the same 
as that of all others of the universe. The sub-conscious mind 
of one is that of another. The sub-conscious mind of man is 
the same as that which is manifested in the life of a tree ; there 
is but one mind and that is the universal mind. It is 
infinite in its expression and some of the expressions are men, 
some of these expressions are the sub-conscious minds of men, 
but remember that is all one mind. 

Some of the most startling phenomena of life are pro- 
duced by this power of telepathy. These phenomena are some- 
times ascribed to spirits ; it is no doubt produced by a spirit, 
but whether or not it is produced by an individualized mind 
that has ceased to function on the material plane, in fact 
whether or not it is produced by what is commonly called 
a disembodied spirit, is a question. But that matters little ; 
whether s'piritualism be true or not, it is always telepathy that 
produces the phenomena. Even a spirit must have some 
means of communicating its ideas. That would be telepathy. 
We do not argue the question with the spiritualists ; there is 
no use in denying the phenomena they produce. We can 
only discuss with them the scientific aspect of the question. 
Nevertheless disembodied spirits (assuming them to exist) could 
not communicate with men otherwise than through the agency 
of telepathy. Perhaps you will ask for an example of tele- 
pathy ; here is what we assume to be an example, the truth of 
which the writer of these lessons asserts, for he is acquainted 
with the particulars. There is in Mt. Vernon, Ohio, an aged 
gentleman who had a son in the regular army who was 
with Custer at his last rally on the Little Big Horn. On one 
afternoon the old gentleman was sitting resting, when sud- 
denly there seemed to come from an adjoining room the voice 



of his son calling, "father." The old gentleman hastened into 
the room, but could find no one, he looked in the other rooms 
but could find no traces of his son whom he thought had re- 
turned and was hiding from him. Not being able to find him 
he returned to his comfortable chair, when he was again 
startled by the same voice calling "father;" he re-searched the 
house, but could not find him; even to the third time did he 
hear the call, but his son was not there. He at that time, on 
that day was helping Custer make his last fight; he of course 
died in the battle. From what meagre knowledge we have 
of this battle on the Little Big Horn, there is reason to believe 
that the voting soldier met his death near the time at which the 
father heard the voice ; perhaps when he received his death 
wound he thought of his father. That unconscious part of his 
mind continued to hold it and perhaps, if he did not die in- 
stantly, and he probably did not, he held the idea of "father, 
father." The force of that idea awakened vibrations in the 
universal intelligence that were expressed in the conscious 
mind of the father. He recognized the thought of his child 
so strongly that he seemed to hear the voice calling him. 
Although this instance cannot.be given scientific importance 
for the want of accuracy in regard to the date of the death 
of the son, yet it serves to show the force and power of 
telepathy by way of illustration. 

There is in a certain town in the state of Ohio, a house in 
which nearly all the ladies who have lived in it, have become 
aroused with a passion for art ; some of the tenents in this 
house have been very practical, but invariably there has been 
aroused in the lady of the house a passion for art, (it was always 
the lady of the house who experienced the influence). Some 
of these ladies had never studied art, had never expressed the 
slightest liking for it, yet on coming into this house after 
becoming adjusted to the surroundings they would feel the 
irresistable influence and commence painting. A few years 



ago one of the ladies who experienced this influence, being 
somewhat a believer in occult science, decided to investigate 
the matter. She looked up former tenants and found that 
they had invariably taken up the study of painting while dom- 
iciled there. She also discovered that just previous to the 
first tenant entering the house a man had died there, who 
was an artist. He had become insane. It appears from a 
metaphysical standpoint that he had thought so strongly and so 
vigorously about art that the vibrations all about him had 
been changed to harmonize with his thought of art. When 
he had died and the first tenant came, she, in a passive, mo- 
ment, became sensitive to her environment, and from all around 
there came into her the thoughts of art, the sub-conscious acted 
upon by the suggestions aroused within her the strong im- 
pulse she was unable to resist. 

Suppose some one is sick whom you wish to relieve and you 
do not wish them to know that you are helping them. When 
you lie down at night to sleep take an auto-suggestion that 
all the while during your sleep, your sub-conscious will be 
laboring under the suggestion that it must give her strength, 
that it must make her better. • That universal mind which is 
your mind and the mind of the patient is amenable to the 
power of suggestion. By exercising a strong intention to re- 
lieve the patient while you sleep, you will often be able to give 
great relief, for at that time the patient is also asleep and is 
passive to your influence. 
/ Telepathy is a most important factor in every phase of 

life. If I wish to accomplish some great purpose that de- 
pends in a measure upon the will of other people, when I lie 
down to sleep I should take the strong suggestion that mv 
sub-conscious mind is to work for me all the night in pre- 
paring a way to my success on the morrow. It will do as it 
is commanded and that universal intelligence, which is my 
sub-conscious mind, will manifest itself in the minds of the 



men and influence them in my behalf. These things have 
often been clone and they are but examples of the power and 
potency of telepathy. 

It is difficult to eliminate thought-transference from 
telepathy. It is simply one of the phases of telepathy, which 
is a much broader term. There is but one mind and it is 
through this infinite universal mind that all thought is carried. 
Thought-transference is simply an action in which we, in the 
beginning, are conscious, the real mechanism of the act of 

thought transference is in the unconscious, the same as tele- 
pathy, there is simply a difference in the beginning. All 
thought-transference is telepathy, but all telepathy is not nec- 
essarily thought-transference. 

I would point out to the student that if he is to become 
good in telepathy he must practice a good deal in the silence, 
he must shut himself out from the external world and com 
municate with the inner self or with what Christ calls the "king- 
dom of heaven within us." Christ advised his followers and 
disciples to go into their chamber and close the door and prav. 
To pray is to communicate with the infinite intelligence ; to pray 
is to ask of the universal intelligence, to demand of itself. 
Then, is prayer ever answered? Genuine prayer is always ans- 
wered. Many of the verbal prayers, so called, that are ad- 
dressed to the anthropomorphic God are never answered ; 
such prayers do little good, they are false in their premises, 
they are not intelligent, they are not founded on understanding 
and cannot consistently expect to obtain great results. 
Prayer is simply a communication with the infinite of which 
we are a part. This great infinite mind to which we should 
prav, with which we should communicate and from which we 
shall gain strength is what men call God. 

I would urge the student to give particular attention to 

the study of the science of telepathy and to delve deep into its 

metaphysics. It is one of the most sublime problems that has 
(8) 






ever held the attention of a thinking man. I would have him 

practice it until he becomes proficient in it as an art. I would 

have him be able to enter into the passive state and out of this 

mysterious unconscious self, this infinite mind, I would have 

him draw the knowledge that would help him in all the affairs 

of life. I would have him draw information concerning the 

life and character of those around him ; I would have him 

practice these things until after a while he would become able 
to use this power at any time without hesitation. 

It is telepathy that enables the expert diagnostician to 
instantly locate and describe the disease. He simply gleans 
his information from the universal intelligence which knows all 
things. I would urge the student to practice this form ot 
diagnosing, especially if he is to follow healing as a profes- 
sion. He would do this by assuming the passive state and get 
the impressions from the universal of the nature of the malady 
afflicting his patient. He should analyze the case thoroughly, 
see how yividiy he can see the organs ; he should learn to trust 
his first impression as it is the first impression that is always 
correct in thought-transference and telepathy. The analysis 
of the case should not be made too often, as the disease is 
thus too thoroughly recognized; the effect of this recognition 
should in all cases be corrected by seeing, in imagination, the 
organs all in perfect health, this will act as a counter-sug- 
gestion. 

In conclusion, I will say that I wish the student to rec- 
ognize fully the fact that he is one with the infinite life, that 
he is infinite in his possibilities, limited only by his individual- 
ism. I would have him know that he is the expression of 
universal life and that by relying upon himself, upon the power 
of the Christos that is seeking to manifest itself he can attain 
all things. Man is all mind, he is one with- the universal life 
principle, he is that principle ; and I would point out again to 
the student with all his study along various lines of thought, 
with all his investigation, that "the proper study for mankind 
is man." 



PART TWO. 



THE PHILOSOPHY 

OF THE 

NEW THOUGHT 



A Treatise on the Science of Hypnotism, 

Explaining its Philosophy > and 

Teaching ho*w to put it into 



Practical Use, 



HYPNOTISM. 



LESSON NUMBER ONE. 



Brief History of Hypnotism as an Art. 

The science of hypnotism has been evolved from such a 
weird labyrinth of ignorance, speculation and superstition that 
even those most interested in the study of the development of 
the human mind and its attainments of knowledge, have re- 
frained from investigating it, although it appeared interesting, 
because ic seemed to present such an uninviting prospect of re- 
ward for their efforts. It is so hard to separate the truths of 
hypnotism from the errors and superstitions. 

Hypnotism has been for centuries studied as an art, and all 
through this long course of its history, it has been the prey of 
the charlatan and the unscientific investigator. It seemed to 
have a peculiar fascination for this class of men, and naturally so, 
for by being able to use a power that the greater part of mankind 
knew nothing about, they were in a position to draw to them 
selves much admiration and popularity. But a great many of 
these hypnotists were really in earnest in their desire to know 
something of the real nature and causes of the mysterious hyp- 
notic phenomena. Step by step the progress of the study of the 
induced sleep has made its way. The knowledge that we now 
possess has been obtained in spite of the charlatan, the dog- 
matist, and a great class of the so-called "scientific" men. 



We will say to the historical student of hypnotism, that the 
results so far obtained by the researches along the various lines, 
such as archaeology, anthropology, etc., are far from being all 
that is desired. Here is a wide field for investigation, and one 
could do much good by giving it a complete traversing. 

A study of the most ancient literature shows that the old 
beliefs and ideas were very childish and grotesque, yet it serves 
to show us that the hypnotic phenomena were produced and ob- 
served in the very earliest times. Thus the history of hypnot- 
ism begins with the history of the race, both have their origin in 
superstition and their earliest history is but a fable. 

More recent history tells us of a knowledge of the hypnotic 
art among the Egyptians, there is every reason to Relieve that 
the famous Egyptian astrologers were adepts in the use of hyp- 
notism. Moll, in his noted work on this subject, writes of the 
old manuscripts which give accounts of the medical therapeutics 
in Egypt in the sixteenth century B. C, and states that it men- 
tions the laying of hands on the head of the patient as part of 
the treatment. There is in the British Museum a bas-relief 
brought from the ruins of ancient Thebes, which is supposed by 
anthropologists to be a representation of the hypnotic passes, as 
the figures are in attitudes that are usual to the operator and 
subject. From these data, and much other that is at hand we 
are led to believe that hypnotism was known in Egypt at a very 
early date. We have also reasons to believe that there were 
schools in Egypt long before the Christian era, in which hyp- 
notism was taught. Some assert that Moses attained his won- 
derful psychic power in the hypnotic school at Alexandria. I 
have no reliable data on this very interesting question. 

In the history of the Greeks and Romans there are many in- 
stances of what appear to us to be hypnotic phenomena. The 
classic literature is rife with mentionings of the "induced sleep," 
etc. Among the multitude of writers may be mentioned Tacitus, 



Suetonius, Heroditus, Homer. Plato, St. Justin, Pliny, Porphyry, 
Plutarch, Plautus Lucretius, and even St. Augustine. 

If we are to take into consideration the accounts of sooth- 
sayers and oracles of Greece and Rome, there are ample evi- 
dences of the use of hypnotism, for there is no reason to doubt 
that the sooth-saver was an adept in telepathy and the priestess 
the oracle would go into the deep sleep and glean her mes- 
:s from the Universal Mind or from the mind of others. If 
we are to credit history, some of these ancient clairvoyants were 
very wonderful, as in the case of Caeser. There is also some- 
thing very strange about those Sibylline Books, if Livy tells 
the truth. 

Perhaps in the early centuries hypnotism attained a higher 
stage of development in China than any where else in the world. 
In both India and China the study of hypnotism as an art is 
very old, so very old that we could not even approximately give 
a date for the commencement of the study. It has been centur- 
ies since the Chinese were at the zenith of their greatness as 
adepts in the practice of this art. This peculiar race is now 
greatly deteriorated from what it was centuries ago. 

There is no nation of people in the history of the world that 
did or aoes not possess some knowledge of hypnotism. It was 
practiced among the Egyptians, Babylonians, Greeks, Romans, 
the Savages of New Zealand, Australia and North America. In 
fact it has been practiced among nearly all races of people from 
the earliest times, and in all the different stages of savagery, 
barbarism and civilization. 

In recent centuries, hypnotism has been more highly devel- 
oped in India than any where else in the world. We will often 
have occasion to refer to the practice of the art there, so it 
will not be considered now. It was from India and other coun- 
tries of the far East that hypnotism was introduced into Europe 
at the time of the crusades. When Richard of England and his 
followers were contending with the Mohammedans for the pos- 






session of the Holy Sepulcher, the philosophers of the West 
came in contact with the theories and Cosmogonies of the Orient. 
There on the plains of Acre, hypnotism as an art was probably 
taught to the Europeans. The art of hypnotism was of course 
known to men of the West in a practical way, but they knew 
nothing of the laws governing it, they were simply aware of cer- 
tain phenomena that they could not understand. 

The crusades were beneficial to Europe, and perhaps the 
West gained no greater benefit from these Holy Wars than the 
awakening of an interest in the deeper problems of life. In the 
thirteenth century when Frederick II. of the Hohenstaufens, 
"The wonder of his own and all succeeding ages," was in Pales- 
tine conducting another crusade, he delved deeply into the mys- 
teries of the philosophical speculations of the far East. When 
he returned to his realm, he endeavored to give to his people 
some of the benefits of what he had learned, but it was the cast- 
ing of pearl before swine ; they were not able to receive, his 
advances 'were rejected. He met with opposition from the dog- 
matism of the church and from other sources. 

Hypnotism made little progress in Europe for many cen- 
turies after the crusades, there were some investigations made 
by men here and there, but for years there was no common prin- 
ciples, or methods. Perhaps the most original investigations 
were made by the philosophers of northern Italy. , 

The first traces of what might be called a system in Euro- 
pean hypnotism may be found about the middle of the seven- 
teenth century. Some of the leading men of that time were in- 
terested in the subject and wrote rather extensively on it. 
Among others of this period who were interested in hypnotism 
and allied psychic phenomena, may be mentioned, Wier, Rod, 
Kircher, Van Helmont, Le Loyer, Georgius, Moore, Maxwell, 
Wirdig and Fludd. The great majority of these men believed in 
what is commonly called Animal or Vital Magnetism. They be- 
lieved in the existence of a universal magnetic force, by which 



the reciprocal action of planets, in fact all bodies and the phe- 
nomena of body and mind could be explained. The doctrines of 
these men were thus preparing the way for the great apostle of 
a doctrine that was to come. We refer to Frederick Anton 
Mesmer, a native of Suabia, who was born in 1734 in Stein. 

It is said that at first Mesmer used th^ metallic magnet in 
his work, i. e. in producing the hypnotic sleep and curing disease. 
However after meeting with a certain priest in Switzerland, 
from whom he learned a great deal about magnetism, he threw 
aside the magnets and evolved his theory of Animal Magnetism. 
In the year of 1779 Mesmer issued a book (Memoire sur la de- 
Couverte du Magnetism Animale) in which he makes proposi- 
tions or assertions concerning his theory. Some of the most 
important of his assertions are embodied in the following: 

1. There is a reciprocal action between heavenly bodies, 
earth, and animated bodies, subject to mechanical, but as yet 
unknown laws. The agency of this action is a fluid that is uni- 
versally diffused. All the properties of matter and of organic 
substances depend on this action. Animal bodies are suscept- 
ible to the influence of this action and fluid, and they are affected 
by it on account of it disseminating itself through the substance 
of the nerves. 

2. One of the leading characteristics of this action of the 
universal fluid, is its power of inducing sleep when sent from the 
organism of one person to that of another, with the intention of 
producing sleep. By directing this fluid, all diseases may be 
cured, for it is upon this action that all bodily conditions depend. 

Mesmer's assertions and methods have attracted much at- 
tention. As a result of the agitation produced by his phenom- 
ena, a commission was appointed to investigate the whole 
theory. Benjamin Franklin of our country, at that time a mem- 
ber of the Royal Society of Medicine, was a member of the com- 
mission. The report was made antagonistic. 



After Mesmer, there was wide spread interest manifested 
along all the various lines of psychical work. Among those 
most noted as investigators in these subjects may be mentioned 
De Puysegur, Petetin, Abbe Faria and Deleuze. 

All these men were essentially "magnetists." It is not until 
the time of Braid, a doctor of Manchester, that we find what is 
called hypnotism. He was very successful in producing the in- 
duced sleep. He asserted, (a) that the assumption of any force 
as a magnetic fluid, was not necessary for the induction of sleep, 
(b) That this induced sleep was a supernormal physiological 
state, brought about by some action on the nervous system. 

Braid was one of the first investigators to ascribe hyp- 
notism to physiological conditions. His experiment awakened 
the interest in the subject and much was written on it by Dr. Lie- 
bault, M. Dumont, Charcot and Bernheim. Charcot became 
the leader of the "Salpetriere school of Hypnotism," while Dr. 
Bernheim was the leading character in advocating the theory 
of the "Nancy school." 

Charcot ascribed hypnotism to a physiological condition. 
He asserted that the genuine hypnotic phenomena could be pro- 
duced only in persons of diseased organisms or of weak men- 
tality. Bernheim opposed him with the theory of suggestion, 
claiming that hypnotism was a purely psychical phenomena and 
that it could be produced best in persons of healthy organism 
and sound mentality. For" a time there was a fierce conflict be- 
tween these two schools. The power of suggestion became 
more and more recognized, and today there are few who accept 
the physiologocal theory of Charcot. b 

There is nothing new about hypnotism. The principle by 
which it is made possible is eternal, it is the power of suggestion. 
This state of induced sleep, whether called Magnetic, Mesmeric,. 
Hypnotic, or whatever else, is a purely psychical and sub-con- 
scious condition, and is invariably produced by the power of 
suggestion. 



The various schools of hypnotism are almost equally suc- 
sful in the producing of hypnosis. The very success of these 
diverse methods is but an irrefutable argument in favor of sug- 
gestion. All these various methods are but different forms of 
suggestion. 

These various schools of hypnotism with their different 
methods will be the subject of the next lesson. Here, in conclu- 
sion, we wish to state that the principle is ever the same; there 
is no diversity of principle; the application of the underlying 
one is universal. 



LESSON NUMBER TWO. 



Schools of Hypnotism and Their Various Theories. 

There may be said to be three distinct schools of hypnotism 
called the Mesmeric, the Physiological and the Suggestive. 
These three schools are antagonistic, one to another. Each 
considers the arguments in favor of its peculiar methods irre- 
futable. Each attempts to give a scientific explanation of the 
phenomena that are produced. As is true of all such metaphys- 
ical controversies, the powers and influences of these various 
hypnotic schools may be resolved to one general principle. In 
this and sebsequent lessons we will endeavor to make plain to 
the students the nature and underlying principles of all hypnotic 
phenomena. 

The Mesmer method had the honor of being the first that 
was brought to the notice of the scientific world. In fact at the 
time of Mesmer, there were few, if any, advocates of any theory 
other than that advanced by Mesmer himself and his followers. 



At any rate the great Physiological and Suggestive schools had 

not yet gained any recognition. 

It is generally accepted as a fact, by all persons writing on 

hypnotism, that Mesmer believed in the existence of an universal 

and invisible fluid, and it is further asserted that he believed this 

fluid to be especially active in the nervous organism of man and 

a person charged with it was able to control or influence others 

through this agency. Now we believe that Mesmer has been 

greatly wronged, that he has been grossly misrepresented, at 

any rate misunderstood. I believe that his theory of a universal 
fluid would almost correspond with the modern theory of 

thought and thought vibration if it were expressed in modern 
language. We believe in the universality of a fluid that we call 
ether, and recognize it as a medium for the transmission of 
thought. I firmly believe that if Mesmer was living today, he 
would condemn the theory of Vital Magnetism and accept the 
theory based on the universality of mind and the transmission of 
thought, but here we must consider Mesmerism as it is generally 
understood. If this were the proper place we would gladly en- 
deavor to rescue the name of Mesmer from the cloud of charlat- 
anism that some modern investigators are endeavoring to throw 
around it> We would gladly endeavor to let the people know 
that we believe that if Mesmer was now living he would reject 
many of the tenets of the theory that bears his name, as they are 
now understood ; but here we must consider Mesmerism as it is 
now taught. The chief tenet of this school is the existence of 
this universal fluid that is particularly active in the nervous sys- 
tem of man and is capable of being directed. It is asserted that 
it may be caused to emanate from the operator, by an exercise of 
intention, and to impinge upon the subject in s-uch a way as to 
control him and to put him to sleep. It is asserted by some that 
Mesmer would make the long stroke or pass over the subject, 
sending out from the hands the magnetic fluid that would induce 
sleep. Some deny that Mesmer was the originator of this meth- 



od : that be as it may, at the present day the term mesmerism is 
particularly applied to that method of inducing sleep in which 
the long stroke is one of the principal factors. 

THE PHYSIOLOGICAL METHOD 

or the method advanced by Charcot at Paris is sometimes known 
as ihe Paris Method, but it would be more proper to say the 
Paris Theory of Hypnoti m. It is asserted by Charcot and his 
followers, ihat all hypnotic phenomena are indications of a path- 
ological condition of the subject. They accept, to a limited ex- 
tent, the theory of suggestion, but assert that the genuine hyp- 
notic phenomena may be explained on a physiological basis 
alone, and claim that in all persons in whom the sleep may be in- 
duced there is a pathological condition of the cerebrum. We 
do not care to enter into an extended argument in regard to the 
Paris theory, but it is perhaps well to make plain to the student 
just what the reasons are for the belief in its teachings. 
It is based primarily upon the physiology of the brain and gen- 
eral nervous system. If by any artificial means one is able to 
produce an anaemic condition of the cerebrum, sleep will follow. 
Xow this fact is considered by the adherents of the Charcot 
school to be an irrefutable argument in favor of the physiolog- 
ical theory. A blow upon the head will sometimes render one 
unconscious and the person will sometimes sleep for a long 
time ; such facts as this are given as arguments in favor of this 
theory. In fact the whole theory of the Paris school is based 
upon the physiological conditions. They recognize the condi- 
tion of mental and physical action and decide that the nature of 
the mental act depends almost entirely upon the condition of the 
physical organism. They believe that the producing of hypnosis 
is a pathological indication. They assert that this surrendering, 
as it were, of one individual mental power to that of another is an 
indication of a weakness on the part of the subject. It is one of 
the tenets of this Paris school that persons of weak mentality 



make the best hypnotic subjects. We note the steady decline 
of this theory. It is rapidly giving away to the suggestive 
theory, and ere long there will be nothing but a memory of it 
left, — so rapidly are people ceasing to recognize it as a scientific 
and philosophical theory. 

The Nancy, or Bernheim school is a school of suggestion, it 
is by far the most scientific and philosophical of any of the var- 
ious schools of hypnotism. Bernheim was the founder of this 
school, but suggestion today has advanced much beyor.d the 
fundamental principles that were laid down at Nancy. When we 
speak of the Bernheim, or Nancy school, we are speaking of the 
school of suggestion as it is today in its most advanced form, and 
not as it was a decade ago. The theory as taught by Bernheim 
himself was in some particulars incomplete, but he laid the basis 
upon which others are now building. 

The Suggestive school of Hypnotism maintains that the 
genuine hypnotic phenomena can be produced only in persons 
of strong mentality and of healthy physical organism. At this 
point it is in complete contradiction to the Charcot school. It is 
in persons that are strong, with healthy circulation, and harmon- 
ious action of the nervous system ; persons who are able to con- 
centrate their attention upon one thought, almost wholly to the 
exclusion of any other thought, that hypnosis is best produced. 

The Suggestive school of hypnotism accepts the duality of 
mind theory. It teaches that there are two faculties of the hu- 
man mind, the individually conscious and the sub-conscious. 
The last-named faculty of the mind is called sub-conscious, not 
because it is below the plane of the consciousness, but simply 
because it is below the plane of the individually conscious mind. 
It would perhaps be better to speak of it as the Simply Con- 
scious, but the word sub-conscious is so extensively used and so 
generally understood that we do not deem it advisable to dis- 
continue its use, for the introduction of new words or the use of 
old words with new meanings, often result in confusion, so in 



these lessons we will continue to speak of the individually con- 
scious and sub-conscious faculties of the mind. The sub-con- 
scious faculty of the mind has direct control of all the various 
functions of the body, further than this it is amenable to control 
by the power of suggestion. It is by taking advantage of these 
basic principles that the hypnotist is able to produce the phe- 
nomena of sleep. 

There is but one mind, and that is the universal intelligence. 
This universal mind, when it has not yet been differentiated, or 
perhaps unfolded or developed, to the point of individual self- 
consciousness, is entirely amenable to control by the power of 
suggestion. It is this universal intelligence that we recognize 
as the sub-conscious faculty of the mind of man. It is simplv 
that part of man that is subservient to the conscious self, or to 
that monad of mind that has been so highly developed as to at- 
tain the position of individual self-consciousness. There is but 
one mind in the universe and that is what men have commonly 
called God. Man is but an expression, a manifestation of this 
universal creative force. Man as we recognize him, the lord of 
creation, the great self-conscious highly individualized factor in 
existence, is but a part of the great Infinite Life. He is simply 
an expression of the universal principle. Now man has attained 
a position of self-consciousness, all that lies beneath this realm 
of self-consciousness is amenable to control by the power of 
suggestion. 

The above statement will render plain to the student at least 
a possibility for the production of the hypnotic phenomena. 
Hypnotism is but a form of giving and receiving suggestions, 
the subject becomes passive, for the time being he is not using 
this individualized mind ; he is allowing it to rest, and is permit- 
ting that phase of the universal mind that we recognize as his 
sub-conscious mind, to be controlled by the highly developed 
mind of the operator. This condition of passivity on the part of 
the subject and this attitude of positiveness on the part of the 



J 



operator, produces the phenomena that we call hypnotism, 
There is no necessity of weakness on the part of the subject, in 
fact it requires a strong mind to be able to control itself so as to 
render itself passive to the intention exercised by the operator. 
There is not here any argument in favor of diseased organism 
or weak mentality, there is rather the indication of strength. 

We would refrain from making any harsh criticism on the 
magnetic theory, or on the theory advanced by Charcot. We 
could not expect the men who were leaders, rather the begin- 
ners, of this movement to comprehend the entire subject, they 
used suggestion, but did not understand its powers, they were 
materialistic and could not recognize the wonderful power and 
potency of mind itself. Mesmer formulated the best theory that 
he possibly could with the subject in the state that it was at the 
time. Charcot, not wishing to recognize the existence of the 
universal fluid as advocated by Mesmer, endeavored to prove 
that the psychical phenomena were simply the result of physi- 
ological Conditions. We must not censure them for not doing 
more. It is a sign of their greatness that they did so well under 
the circumstances. We have no adverse criticism for Mesmer 
or for Charcot, but we do criticise men of the present, for ac- 
cepting the theories of a by-gone day. The theory of the uni- 
versal fluid and of the physiological basis of hypnotism had a 
mission to perform ; but now the day of their usefulness is past 
and we have nothing but adverse criticism for those who at- 
tempt to sustain the theories of an earlier date in opposition to 
modern scientific investigation. 

Hypnotism is a misnomer. In the modern application of 
the word, the word itself is too narrow. We even now some- 
times speak of hypnosis in various stages, some of them being 
simply stages of passivity and not of sleep. In spite of the 
derivation of the word, we will continue to use the word hyp- 
notism in a liberal way and will not confine it simply in applica- 
tion to the induced sleep. 



The sub-conscious faculty of a man's mind is amenable to 
control of suggestion. This same sub-conscious faculty of the 
mind has direct control of all the functions of the body. It has 
control of all the muscles and blood vessels through the nerves 
and nerve centers. There is not an atom in the human body 
that is not under direct control of this faculty of the mind. 
There is nothing in the universe that controls matter but mind, 
and it is the sub-conscious mind that has direct control of the 
human body. To control the body, to cause it to act in any 
way the conscious mind desires, it is necessary to simply impress 
upon the sub-conscious the proper suggestion. If you are 
able to induce some one to become passive to your influence 
and then impress upon their sub-conscious the suggestion of 
sleep, they will sleep. Hypnotism is but an expression of agree- 
ment, the operator is positive, he asserts; the subject is passive, 
he accepts. The subject makes no effort to act; if he did, that 
would be positiveness ; there would be no condition of passiv- 
ity ; there would be no sleep. 

There is nothing mysterious about hypnotism if we once 
understand the action of the mind and the power and potency 
of suggestion. No one understands this thoroughly, so in spite 
of all our historical lore, of our metaphysics and philosophy, 
there is yet a strangeness about the hypnotic phenomena. In 
fact there is nothing in nature but which if we attempt to trace 
it back to its first cause, baffles us with its mysteriousness. The 
most simple things in nature, upon investigation, prove to have 
for us the deepest problems of metaphysics. There is nothing 
simple, and still if we only knew, if we could only see, there 
would be nothing at all complex. All nature, as we see it, as 
we recognize it through the senses, is but the personae of the 
universal intelligence. This universal intelligence is God. So 
every flower, every leaf, every particle of dust, is a "personal 
God." Each is a manifestation of the universal life principle, 
which is the creative force that men call the Deity. 

(9) 



So hereafter in these lessons I would have the student re- 
member at all times, that while performing his experiments in 
hypnotism he is using the greatest power in the world ; in fact it 
is the only force in the universe, the power of the infinite mind. 
There is something grand, there is something always mysterious 
about this strange induced sleep. Recognizing as we do that 
it is such a wonderful power, we always voice our opposition to 
its debasement. We do not like to see the hypnotic phenomena 
produced simply as a matter of amusement, but only when there 
is good derived from it. We trust the student will recognize 
the responsibility that is his. When he commences to turn the 
leaves in the book of occult knowledge, as he progresses in the 
study, as he becomes more and more adept in the use of this 
power that he is perhaps now just learning, he will become 
more and more aware of his responsibility, not only to himself, 
but to others. Hypnotism deals with the soul, it is rightly 
called psychic phenomena, it is simply manifestations of the 
universal intelligence, that are brought about by the magic touch 
of Suggestion. 



LESSON NUMBER THREE. 



Phenomena of Hypnotism With Methods of Producing Them, 

Hypnotism is almost infinite in its possibilities. There is 
an almost unlimited number of phenomena that may be produced 
by the aid of hypnotism. There are as many distinct classes of 
phenomena as there are minds that may be acted upon. Var- 
ious writers on the subject of Hypnotism have endeavored to 
form some classification of this infinite variety of phenomena ; 
but the observation of no two of them were the same, and con- 
sequently their classifications are different. It is almost impos- 
sible to make any accurately scientific classification of these 
phenomena if it is based upon individual observation alone. 



This is true because my observation may differ from yours. In 
fact it is an absolute impossibility for my observations to be the 
same as those of any one else, for I have different subjects and 
the environments at the time of producing hypnosis must be 

ntially different. Consequently, no two experimenters have 
produced precisely the same phenomena, and hence we need 
not express any surprise at the difference in their classification. 

Some writers have divided hypnosis into two simple stages, 
which they call the "alert" and the "deep" stages; others again 
have divided them into three, as light sleep, profound sleep, and 
somnambulism. Liebault has divided the hypnotic phenomena 
into six stages : 1st, drowsiness ; 2d, simply a continuation of the 
first, coupled with a possibility of catalepsy being induced by 
suggestion ; 3d, the condition of light sleep ; 4th, a condition of 
deep sleep in which the subject ceases to have conscious rela- 
tionship with the outer world ; 5th, a condition of the light in- 
duced somnambulism ; 6th, condition of deep somnambulism, 
entire loss of memory on awaking. This last is a condition in 
which post hypnotic suggestions may be given. 

It is impossible to make any scientific division of hypnotism 
in any manner whatever. There is such a vast number of phe- 
nomena, such infinite varieties, that it is absolutely impossible 
to classify them with any degree of accuracy in a definite num- 
ber of stages. The use of the stage in hypnotism should be 
used simply as a matter of convenience, and not in any sense 
arbitrarily ; but it is almost necessary in teaching the beginner 
to form some definite classification which should not be based 
on individual observation, but upon your knowledge of the 
science itself. We will attempt to give some such classification, 
but we trust the student will remember that it is simply a guide 
to his investigation and is not made with any claim to being the 
only classification possible. What we claim for our classifica- 
tion is that it is based upon our knowledge of hypnotism as a 
science, rather than on individual observation. First, we make 



general divisions, light hypnosis ; 2nd, catalepsy ; 3rd, deep hyp- 
nosis ; and 4th, suspended animation. These four stages may 
be divided into more definite sub-divisions, but we wish to 
state here that there is nothing iron clad about these divisions 
any more than there is about other divisions. We believe it is 
simply more definite and more nearly corresponds to the gen- 
eral result in the induction of hypnosis. We believe that the 
phenomena that is ordinarily produced by the hypnotist, more 
generally nearly conforms to this division than to any other. 
We would indicate the complete classification as we use it in 
our own experiments, as follows : 

1st — Light hypnosis; two divisions: 

1st — Elementary ; 2nd — Physio-mental. 

2nd — Catalepsy; 3rd, (no divisions). 

3rd — Deep hypnosis. 

4th — Light clairvoyance. 
5th — Clear clairvoyance. 
6th — Psychometry. 

4th — Suspended animation. 

7th — Incomplete suspension. 
8th — Complete suspension. 

We would call the student's attention to the fact that it is 
seldom possible to produce these eight stages, as we have given 
them, in the order we have given them, or to produce all of them 
in any one subject. We would also point out to the student 
that it is not necessary to have induced all the succeeding stages 
in order to produce any of the more advanced. Thus a subject 
may pass from the first into the third, or from the second to the 
fourth. Remember that the so-called stages in hypnotism are 
but manifestations of the universal intelligence expressing itself 
in the subject. It is the duty of the hypnotist to control, to a 
certain extent, these manifestations through the agency of sug- 
gestion ; but often-times the inherent characteristics of the sub- 
ject are much stronger than his suggestion. 



Wc will now consider some of the various methods of in- 
ducing the elementary and physio-mental stages of the sleep. 
Many methods have been used for the induction of these first 
stages of the hypnotic sleep, but the details of the method mat- 
ter little, so long as the general principles are knowingly or 
unknowingly considered. The success of many of the methods 
used, depended not upon the alleged cause, but upon these un- 
derlying principles, which though always in operation, were not 
regarded by the hypnotist as having anything to do with the 
success of the method. From a point of time in the modern 
history of hypnotism we will commence with the methods that 
were used by Anton Mesmer. He did not confine himself to 
the use of any one method, but availed himself of various con- 
trivances by which he was able to influence his patient or sub- 
ject. One of his most popular and successful methods was to 
seat himself in front of his subject, who was also seated, and 
pressing firmly the knees of the subject between his own knees, 
grasping the upturned thumbs of the patient with his hands and 
gazing steadfastly into the patient's eyes. This was one of the 
methods that has been called "fascination." Mesmer used 
every means to become en rapport with his subjects, and as a 
great majority of his patients were women, he became en rap- 
port with them through the stimulation of the sexual passions, 
employing the methods as given above ; the gazing into the eyes 
would also produce a condition of weariness, which would natur- 
ally be suggestive of sleep ; it is, however, supposed that Mesmer 
ascribed his success, not to the fascination, but the emanation 
of the subtle magnetic fluid. 

Dr. Braid, of Manchester, is supposed to have been one of 
the first to recognize the efficiency of gazing at some bright ob- 
ject continually, in the production of hypnosis. A modernized 
form of this method coupled with suggestion is to have the 
subject hold in his hands, resting one within the other lying 
upon his lap, some bright object as a coin, letting the subject 



gaze steadfastly at this object until there is weariness of the 
optic nerve and the brain tract to which it goes. The operator 
all the while giving the verbal suggestion of sleep. This is an 
especially good method to use when hypnotising several at 
once. Another modernized form of the Braid system, coupled 
with suggestion is this : Have the subject gaze steadfastly at 
a bright light, as a gas jet ; allow him to gaze at it for some time, 
then the hypnotist command him, "look at me," let him gaze in 
his eyes for a few seconds and then suddenly command him to 
"sleep." This is a very quick method, and is often used by the 
stage hypnotist. 

IvASEGUK'S method 
was to close the eyes and then give a continued moderate 
pressure upon the eyeballs, this was found to temporarily par- 
tially paralyze and partially numb the nerve of the eye and to be 
suggestive of sleep. It is sometimes advisable to use this 
method in connection with the others. 

MESMERIC PASSES. 

Some authorities assert that the genuine system of passes 
was unknown to Mesmer, but that it was first produced by 
the later hypnotists. However, most of the earlier magnetists 
placed great importance on these passes and they gave very 
minute directions for their use. The modern magnetist uses 
generally just two kinds of passes, called the downward and up- 
ward strokes. The downward stroke being used for the pur- 
pose of magnetizing or inducing sleep ; the upward pass to de- 
magnetize or to awaken the subject. We, ourselves, do not be- 
lieve that there is any potency in the pass itself, but we recog- 
nize that its use will often be of great benefit when coupled 
with proper suggestions. The author knows some American 
hypnotists who use the pass alone, with great success, in which 
cases the suggestions are either in the nature of aroused ex- 
pectancy, or implied, $ome use a method similar to this : 



Have the subject comfortably recline, lying upon the back, the 
arms at the side, perfectly relaxed. The operator will take a 
position at the side of the couch on which the subject is reclin- 
ing, and give long strokes from the head to the feet, continuing 
this for a long time, the subject's eyes all the time being closed. 
By continuing this method, sometimes stroking the subject with 
the hands and sometimes making the passes at a distance, sleep 
may often be induced ; this is an especially good method to use 
when the subject is very nervous, and is one of the best to use in 
case of severe insomnia. Of course the student will understand 
that the subject will, from the beginning, know what is the 
purpose of the passes ; the operator will perhaps have suggested 
to him that this is the infallible method of producing sleep ; 
without some such suggestions being given the subject would 
not know the purpose of the manipulations and would remain 
awake. It would perhaps not be out of place for me to men- 
tion here the Hindoo method of producing hypnotic phe- 
nomena, bv taking into consideration what is commonly known 
as the aura. 

The aura is commonly greatly misunderstood, it is sup- 
posed by some to be a sort of magnetic fluid emanating from the 
human body, and to be of certain dimensions, usually of an oval 
shape, extending from the crown of the head to the feet, and to 
be broader at the shoulders than anywhere else. 

It is supposed that by bringing a positive aura in contact 
with one that is rendered passive by intention, or one that is 
naturally weaker, a controlling influence may be exerted over 
the individual possessing the weaker aura. The Hindoo, in 
making his mysterious passes, is endeavoring to obtain control 
of the aura of the subject, and he does this by blending it with 
his own, his own being the stronger asserts mastery. It seems 
to him that he is simply blending himself psychically with the 
subject, and is all the while asserting control. 



Now we do not believe in the existence of the aura as a 
magnetic emanation, but we do recognize the power that is 
gained by using it as a suggestion; when both operator and 
subject believe in the existence of this aura, the power of its 
suggestion is doubly strong. We recognize the existence of 
this invisible protectorate that encloses us in this egg-shaped 
shell, but we do not recognize it as being in any sense material- 
istic or magnetic; we believe it is simply one of the differenti- 
ated functions of mind; we think the protectorate is purely 
psychical, and believe the influence within the so-called aura is 
greater than anywhere else, simply because it is in closer prox- 
imity to the directing monad of the physical organism. We be- 
lieve that the aura is simply a form of thought, a function of 
the individualized sub-conscious mind that is ever endeavoring 
to protect the body in which it is functioning. We believe it is 
oftentimes advisable to take into consideration this protectorate, 
or aura, in producing hypnosis. The study of this one subject 
in an exhaustive way would be very interesting to the student, 
and we would advise him to obtain thorough instruction in 



regard io it. 



UJYS' ''MIROIR ROTATIF' 



is an instrument used for the production of hypnosis, and it is 
very useful to use in subduing refractory subjects. It is made 
in a rather simple way, being composed of two mirrors, four, 
six, or eight inches in diameter, the four-inch being the best for 
ordinary purpose. One mirror revolves one way and the other 
in an opposite direction. They are run by clock works. Have 
the subject gaze at these mirrors, and ultimately the least sen- 
sitive patient will succumb to the influence . and sleep. We 
would not advise the use of the rotatif in nervous cases, but 
only with strong people. The cost of a machine of this kind is 
from fifteen to thirty dollars, depending on workmanship and 
upon the place from which it is obtained. 



faria's method 

was simply to fix the attention of the subject by having him gaze 
steadfastly in the eye, and suddenly give the command to 
"sleep." This command should be given in a sharp, quick, loud 
tone. This method is sometimes very successfully used with 
people who are hysterical. 

We will now give a modernized method of producing hyp- 
nosis ; one that embraces a number of the methods we have just 
considered, but is especially based upon the method that was 
used by Dr. Bernheim in his experiments at Nancy, which was 
the suggestive method. We will make the instructions ele- 
mentary so that those who have never studied hypnotism, will 
have no trouble in producing the phenomena. These instruc- 
tions will be made very plain, so that any one can comprehend. 

MODUS OPERANDI. 

It is advisable for a beginner to get some one for a subject 
who has been hypnotized, as he will be much more easily 
brought under the influence than one who has not. In attempt- 
ing to produce hypnotism, first secure the consent of the sub- 
ject. A beginner should not undertake to hypnotize anybody 
who will in any way resist him. Place your subject in a chair, 
with his feet flat on the floor, having his hands rest on the knees, 
have him relax all muscular tension and rest as comfortably as 
he is able. Elevate his chin, letting the head drop slightly 
back, be sure to see that the subject is in a comfortable con- 
dition. Now take your position in front of him, with your hand 
elevated with two fingers extended, the rest of the hand closed ; 
tell the subject that you will now proceed to put him to sleep; 
be positive in your assertion, but not so positive as to awaken 
in him any spirit of antagonism ; tell him he must keep all his 
muscles relaxed, rest perfectly easily, keep his eyes fixed on the 
tips of your fingers and think of nothing but sleep. 



Have your hand about three or three and one-half feet from 
the subject's eyes, holding it so that he can see the tips of your 
fingers (which are held closely together) without any inconven- 
ience ; tell him that as you approach him his eyes will become 
somewhat drowsy and will become sleepy, and when your fing- 
ers are within three or four inches of his eyes he will feel an 
inclination to close them, and he will sleep. After preparing the 
way by some such remarks as those just indicated, move your 
fingers slowly toward the subject, being careful that he at no 
time relaxes his gaze on your fingers ; move your hand slowly 
toward him, noting carefully the effect that the continued gaze 
has upon his eyes ; as soon as you notice any indications of 
weariness commence to give the suggestion in a low, firm mono- 
tone, "sleep, sleep, keeping your eyes steadily on the tips of my 
fingers, giving me no resistance, perfectly passive and thinking 
of nothing but sleep." The operator should be very careful to 
commence to give these suggestions just at the proper mo- 
ment. If ne gives them too soon, perhaps the subject has not 
commenced to experience sufficient fatigue ; if he waits too 
long, perhaps the subject, has gained control of himself. By 
practice and observation the student will learn just when to 
commence to give suggestions. When you see that you have 
commenced just at the proper time and the suggestions you 
have offered have been taken, you may continue giving sugges- 
tion in some such manner as this : "Now your eyes are becom- 
ing a little heavy, a little heavier, a feeling of drowsiness is 
creeping over you and you are feeling an inclination to sleep ; 
do not resist this influence, just remain perfectly passive, rest 
and sleep. You are now feeling a disposition to close your 
eyes, you are not resisting it, you are closing them, they are 
closing, closing, going to sleep ; now your eyes are closed, 
sleep." If when you approach closer to the subject and his 
eyes do not close, it is well for you to close them lightly with 
your fingers, giving at the same time the suggestion of sleep 



Keep on talking in a low monotone for a little while after the 
subject's eyes are closed, continue to give him the suggestion of 

sleep. Do not be afraid to talk to your subject, but do not talk- 
too much ; give him time to sleep, speak to him in a firm, yet 
gentle voice, and do not be afraid to repeat, repetition is nearlv 
everything in suggestion. 

By following the foregoing instructions, which are written 
out rather fully, that they may serve as a model for the begin- 
ner, you will be able to hypnotize about one in five at the first 
trial, but if you are a beginner and fail to make any impression 
upon your first subject, do not become discouraged, but keep 
right on trying and soon you will develop confidence in your- 
self, and then you will be able to hypnotize as well as any one. 

Another very good method for inducing the hypnotic sleep, 
is to have the patient recline and give him the "long stroke" at 
the same time giving him the suggestion, "quiet, rest and 
sleep." In using this method, some use the theory of the aura 
and make these passes some short distance from the body of the 
subject, all the while exercising the steady intention of produc- 
ing sleep. This would be a combination of the Suggestive, 
Mesmeric, and Hindoo methods. 

The student should not be forgetful of the fact, that after he 
has succeeded in producing the condition of hypnosis in the 
subject, he will take any further suggestions that may be given 
him. The second stage, or, physio-mental, is simply a contin- 
uation of the first ; for practical purposes we may consider them 
under the general term of light hypnosis. It is in these stages 
that the subject will accept and act upon suggestions of a phys- 
ical nature. After you have succeeded in producing hypnosis 
to such an extent that the subject is unable to open his eyes, 
you may give him any other suggestion and it will be taken. 

Give him the suggestion that his feet are stuck to the floor 
and that he cannot lift them, and you will find that he is unable 
to do so. Take his arm, straighten it out, give it a few strokes 



with your hand, at the same time suggesting that it will become 
rigid and that he is unable to bend it, and he will be unable to 
do so. Always be careful to remove one suggestion before pro- 
ceeding to give another. After experimenting with a subject 
simply say, "I will now remove the suggestion," then proceed 
with any others you may desire. By giving proper suggestions, 
you may induce the subjects to eat potatoes, believing it is some 
choice fruit, or inhale the fumes of ammonia, acting upon the 
suggestion that it is the essence of roses. Give him water to 
drink, telling him it is whisky, and if he is not strictly temperate 
during his waking hours he will drink it, and depending upon 
the nature of your suggestion, will either become sick, or mani- 
fest all the phenomena of intoxication. Tell him he is in 
the presence of angels and if he is religious, he will bow in rev- 
erence. Tell him that he is paralyzed temporarily, and he will 
be unable to move. In fact give him any suggestion and he will 
act upon it. Hypnotism is- wide-spread in its possibilities. By 
giving proper suggestions, you may change a person's identity ; 
tell the subject that he is some noted man, and he will act as he 
believes that man would act. Tell him he is a snake, and he 
will attempt to crawl ; tell him he is a hog and in a potato patch, 
and he will get down on all fours and attempt to root. The 
student may use his imagination for the giving of suggestions ; 
there is an infinite number; but he should always remember 
that whatever he tells the subject is real to him. The oper- 
ator should be careful never to give suggestions that might in 
any way be detrimental to the subject, thus if the subject is 
nervous and weak it should not be suggested to him that he is 
witnessing an Indian massacre and can hear distinctly the wail 
of the women and children. Such suggestions might have a 
harmful effect upon one whose nerves are weak. It is best to 
always give the suggestions of quiet, peace and increased vital- 
ity before awakening the subject. 

It is a very simple matter to bring one out of the hypnotic 



sleep. All that is necessary is to give the suggestion that when 
you tell him he must awaken that he will do so. Be very pos- 
itive in these assertions ; tell him that when you count five he 
will wake up feeling perfectly well, then count, "one, take a deep 
inspiration, commencing to awaken ; two, coming up out of the 
sleep; three, another deep inspiration, all the time awakening: 
four, another deep inspiration, now then you are going to be 
wide awake, all unpleasant suggestions are removed, you are 
feeling perfectly well ; five, wide awake." Do not become 
alarmed if the subject should not readily awaken, tell him that 
he will awaken this time "sure," then repeat the process that T 
have just given. If no attempts were made to awaken him, the 
subject would drift into a natural sleep and ultimately awake of 
his own accord. 



/ 



LESSON NUMBER FOUR. 



Phenomena of Hypnotism and the Instantaneous Method. 

In the preceding lesson we simply considered the first two 
stages of the hypnotic sleep, the next that demands our atten- 
tion is the third, cataleptic ; it is very readily induced by giving 
the suggestions of rigidity, at the same time giving gentle 
strokes. This is one of the most wonderful of all the physical 
phenomena of hypnosis. 

After the patient has been thoroughly hypnotized, and has 
been placed in the first or second stages, give him the sugges- 
tion that you will now place him in the third or cataleptic degree ; 
then commence to give him gentle strokes over the body, rapid- 
ly, with a rather strong pressure on the muscles that you desire 
to become especially rigid. The subject should either be stand- 
ing or be lying on his back while entering this condition. If he 
is at all sensitive, he will commence to become rigid, his mus- 
cles will at once contract. After he has entered this condition, 
you place him upon chairs, laying his feet upon one and his head 



upon the other, and you will find that he is able to support heavy 
weights placed upon him. The author knows of a weak woman 
that is able to support over a thousand pounds placed upon her 
body while suspended in this condition; while out of hypnosis, 
she would be unable to support her own weight. We would ad- 
vise the student to be very careful in producing this phenomenon, 
for if he has not yet attained great confidence in himself, or con- 
fidence in his subject, there might be a relaxation of the sub- 
ject's muscles, and if the weight placed upon him was very heavy 
he might be injured. The student should always exercise care. 

FOURTH STAGE, LIGHT CLAIRVOYANCE. 

In this stage the subject is passing from physical manifesta- 
tions to those which are purely psychical; the subject is com- 
mencing to become more and more conscious of the things that 
are taking place in the inner self. It is in this stage that the in- 
dividually conscious mind is very passive, and allows the ex- 
pression of the universal intelligence, or sub-conscious mind. 
There is fn the mind of every one of us, all knowledge, for our 
mind is the universal mind. All one needs to do to glean any 
knowledge, is to look deeply within himself, look beneath the in- 
dividually conscious mind; this phase of introspection in which 
we are not only looking into ourselves, but through our individ- 
ual selves, into the universal self, is what we call clairvoyance. 
The light stage of clairvoyance is that in which the mind of the 
subject is not yet completely free from the trammels of mater- 
ialism. It yet recognizes such things as time and space ; while 
in this condition of the hypnotic sleep, the subject "goes" to the 
place he is directed to visit. Thus, if a subject placed in this 
hypnotic sleep is requested to visit friends at. a distance, he will 
experience the sensation of going there ; he will, however, do this 
most raipdly ; he will see the places indicated, and will give accu- 
rate descriptions of things that take place there. 

It is in this stage of light clairvoyance, that the phenomenon 
of mind reading is produced. This is based on thought trans- 



ference. As ail exercise in mind reading, the following is very 
good: Have the subject enter this very passive state; give him 
the suggestion that he will be able to get your thoughts, take a 
pack of playing cards, or others that are convenient, and select 
four of them, telling the subject the cards you have selected, as 
the ace, deuce, trey and four spot of diamonds ; now give the sub- 
ject the further suggestion that he will be able to name the cards 
that you take out of these four ; shuffle the four cards, suddenly 
draw one of the four, glance at it and recognize it ; just as you do 
this ask the subject, "what is this?" The mental act of your 
recognition will be flashed to the subject, and he being passive to 
your influence will recognize this mental transmission, and will 
give the first impression that he receives ; this will be correct. 
Practice with the subject a great deal along this line of work, 
and you will be able to produce some very startling phenomena. 
Ask him to visit the home of your friend, describe to you what 
he sees there ; if he has been thoroughly trained he will do so 
accurately. 

FIFTH STAGE, CLEAR CLAIRVOYANCE. 

This is simply a stage in which the subject is more passive 
than in the preceding one, his mind is more nearly free ; that is, 
the sub-conscious, or the universal intelligence is more nearly 
free from the trammel of the individualized mind. In this stage 
it has ceased to recognize time and space ; it does not have to 
travel, it is not necessary for it to "go ;" everything is "here." 
The subject is becoming more and more conscious of the uni- 
versality of himself ; he is availing himself more and more of the 
privileges afforded him by being one with the universal intelli- 
gence. Name the Colosseum, and he will describe it to you ; 
mention to him the assassination of Caesar and he will hear the 
exclamation "et tu, Brute !", uttered at the foot of Pompey's 
statue. It is not necessary for the act to be taking place at the 
time of hypnosis, for this universal intelligence that is expressing 
itself has a perfect memory of all the things that have happened 



since the foundation of the world. Do not forget that what the 
subject tells you is colored by his own individual education, and 
by the experiences he has had in his waking hours. Ask him 
concerning hell, and if he believes in the material hell of the 
Middle Ages, he will perhaps give you some such description as 
might be gleaned from the pages of Virgil or of Dante. He 
would, perhaps, describe to you his sorrow or pity for those 
whom he saw wailing and gnashing their teeth. If however, his 
views of hell are modernized, he would perhaps describe to you 
the pangs of an evil conscience, or the sorrows that come to him 
who looks over the desert of undeveloped opportunities in 
the past. It is in this stage of hypnotism that a great many of 
our leading psychic spiritualistic mediums perform their work; 
it is here that they glean knowledge from the universal intelli- 
gence and ascribe it to some disembodied spirit. No matter 
how much we may prove concerning telepathy or the universal- 
ity of mind, we cannot disprove the claims made by spiritualists, 
even if the*y cannot give us a scientific proof of the truth of their 
assertions. 

SIXTH STAGE, PSYCHOMBTRY. 

This is one of the most wonderful stages, or phenomena, 
that can be produced in all the realm of hypnotism. It obtains 
its power from the universality of mind. The psychometrist 
gleans his knowledge from the universal intelligence, he is able 
to enter into rapport with monads of mind that are yet low in 
the scale of development, or from another standpoint, he is able 
to allow almost perfect expression of the universal intelligence 
through his physical organism. While the subject is in this pas- 
sive condition, you may give him an old relic and he will trace 
for you its history; he will trace it back step by -step, back to its 
very beginning; if it is composed of wood he will trace it back 
to the forest. Give him a rock, and he will trace it back, and 
will give you its position at the time of the glacial period. He 
will trace it through all the various stages of geological forma- 



lion, he will trace it back until the time in which the elements 
that now compose it were brought together. Ask him concern- 
ing a man or a woman, and he is able to read to you their char- 
acter, he will recognize their present condition, he will recognize 
their environment, and by the acute understanding of the forces 
that are acting upon them, he will be able to tell you what will be 
the legitimate result of all those forces acting upon them. In 
fact he will be able to foretell to you the acts that they will per- 
form, because he is able to recognize their present condition in 
detail, and can see what will be the legitimate result. 

Psychometry is by far the most wonderful of all the phe- 
nomena of hypnotism, so far as psychical manifestations are con- 
cerned. There is nothing new about it, it is very old. Men of 
the ancient world were good psychometrists, but they knew 
nothing of the laws of mind. At the present day we find psy- 
chometry in its highest stage of development among the Mahat- 
mas of India, some of their psychometric readings are most 
wonderful, so we are told. We are inclined to look upon these 
psychical phenomena, as something mysterious, and there is a 
veil of mvstery thrown around them, that even our knowledge 
and scientific investigations are not able entirely to tear away. 
Psychometry is a comparatively new member of the family of 
sciences. It is yet in its infancy in America. There are but few 
that know r anything about it, and still fewer that know anything 
about the laws governing it. Here is a wide field of investiga- 
tion for the student. 

SEVENTH STAGE, INCOMPLETE SUSPENDED ANIMATION. 

This is a phase of psychical phenomena that has received but 
little attention from American investigators. By the use of 
proper suggestions, it is possible to force the subject into that 
state in which the bodily functions are nearly all at rest, there 
is a temporary suspension of a great many of the organs and 
functions of the body. The body is still the dwelling place of the 
soul, but it is ceasing to function highly on the physical plane. 
(it) 



The mind of the subject is reveling in the realms of the sub-con- 
scious ; it is allowing its habitation to be in almost absolute 
quiet; it is in this stage that the expert hypnotist is enabled to 
suspend in the air, without physical support of any kind, the body 
of his subject. By extending his hands over the body, rest- 
ing quietly, almost as quietly as in death, he makes mys- 
terious passes and bids the body to rise, and as mind 
controls matter and the sub-conscious mind of the subject 
is amenable to control by suggestion, the body of the 
subject slowly rises. This is considered one of the most 
startling phenomena that the professional hypnotist can 
produce. It is necessary in order to produce most of these phe- 
nomena that the subject be highly trained, he must be one that 
has been hypnotized a good many times, and the hypnotist must 
have absolute confidence in himself; it is want of confidence 
and a want of knowledge of the laws of the mind, that keep so 
many from making a success in the higher phases of occultism. 



EIGHTH STAGE, INCOMPLETE SUSPENDED ANIMATION. 

This is simply a continuation of the foregoing, it is simply 
the completing of what was commenced in the seventh. Place 
the subject in this hypnotic state, and to all appearances he is 
dead. Test him in various ways, and the result will be the same 
as if he were dead ; he does not breathe, he may be placed in the 
ground, buried deep and left there for days, even months, then 
disinterred and the command given to wake, he commences to 
breathe, open his eyes and is wide awake. The Mahatmas of 
India are adepts in producing such phenomena as these. Al- 
though we may understand the laws by which they are per- 
formed, and thoroughly understand the philosophy of mind bv 
which it is produced ; yet, if we see, we are startled in spite of 
our knewledge. 



These higher stages in the art of hypnotism are treated here, 
not with the expectation that all who read these lessons will 
produce them, but rather for the purpose ot letting the student 
know something of the immensity of the science he is studying, 
to let him know the possibilities that he may develop. When 
we witness such phenomena as these, we are compelled to ask 
the old question, "what is man ?" It is a question centuries 
old, yet we are no nearer the solution today than we were in the 
beginning, if we were to blot out the scientific investigation- 
of psychology in its more elaborate form. 

INSTANTANKUS HYPNOTISM. 

A representative of the London Society for Psychic Re- 
search was in India, making investigations in occultism. He 
was discussing with one of the adepts on the reality of things. 
The Hindoo was endeavoring to show the Englishman that 
appearance and reality are relative ; after some startling state- 
ment made by the Hindoo, the Britisher exclaimed, "what, you 
tell me that that mountain is not real!" Making a jesture 
with his hand in front of the eyes of the Englishman the Mahat- 
ma continued, "but now where is your mountain?" The Psychic 
Research man looked, and wonder of wonders, where the moun- 
tain had stood but a moment ago, now all was a level plain. 
This is an example of instantaneous hypnotism. 

It is considered by some to be very difficult to produce in- 
stantaneous hypnotism; as a matter of fact it is not. Nothing 
is ever attained in occultism but what at the moment it is accom- 
plished, it is done easily. Instantaneous hypnotism is simply 
made possible by previous development. All that is necessary 
is sufficient conscious and unconscious confidence in yourself. 
This is a result of development. There are some things that arc 
absolutely necessary for the operator to be able to produce the 
condition instantaneously. He must feel his ability, he must 
know that he can put the subject to sleep; by having t'/iis confl 



dence in himself, by thought transference and telepathy he 
arouses in the subject a high degree of confidence in the oper- 
ator ; that is all that is essential for producing any stage of hyp- 
notism. Hypnosis is often produced by a single word of com- 
mand, as "sleep," at the same time making a sudden pass in 
front of the subject. Hypnotism is nothing more or less than 
an agreement between the operator and the subject ; just as long 
as it takes to establish this agreement, just so long does it take 
to establish hypnosis. In this agreement the subject agrees to 
perform all acts requested by the operator, this is a condition of 
passivity; on the other hand, the operator agrees to assume all 
responsibilities, if every thing is left to his control ; he then as- 
serts, this is the condition of positiveness. If the operator is 
strong, or positive, he is able to suddenly place the subject in a 
passive state, then hypnotism may be made instantaneous. The 
sub-conscious faculty of the mind is controlled entirely by sug- 
gestion. If a suggestion is given so suddenly that the conscious 
mind has'not time for deliberation, we will have one of the phe- 
nomena of instantaneous control in the waking state. There is in 
Canada a class of people known as "grabbers," they are mostly 
found among the Canadian French ; they are very sensitive, and 
if any command is given them suddenly, they will act upon it. 
If, while in a restaurant, giving his orders to the waitress, some- 
one should cry, "grab her," one of these sensitive fellows would 
instantly clasp the waitress in his arms. It is from such inci- 
dents that this class of people have gained the name of "grab- 
bers." This would be an example of the instantaneous accept- 
ance of a suggestion in the waking state. 

To become an expert in the use of instantaneous hypnotism, 
it is essential that the student practice. By this practice and by 
the success he will attain, he will develop a confidence in him- 
self that will enable him to perform many startling feats The 
author of these lessons has often times approached some one 
who was sitting in a chair, and leaning forward and looking the 



person steadily in the eye for a moment, suddenly give the sug- 
gestion to the person that he could not move, could not get out 
of his chair; the suggestion has nearly always been taken. This 
is simply a phase of instantaneous hypnotism. 

To produce hypnosis instantaneously, it is necessary to sud- 
denly give the suggestion of sleep. We wish very much that 
there was some method that we could explain in a moment to 
the student that he could use for the producing of this particu- 
lar phenomena, but there is none, he must simply practice ; he 
must develop confidence in himself and learn how to secure the 
confidence of his subject. Hypnotism is often instantaneous, 
but it usually requires some little time to secure the agreement. 
Remember that all hypnotism is produced by a conscious or un- 
conscious compact between subject and operator, in which one 
is to be perfectly passive and the other is to be highly positive. 
This is the essence of hypnotism. 



LESSON NUMBER FIVE. 



Hypnotism as a Therapeutic Agent. 

The recognition that is being granted hypnotism as a factor 
in modern therapeutics is very gratifying to the friends of the 
science. The larger hospitals in France use the induced 
sleep extensively in the treatment of all their cases. There are 
some forms of disease that are found to be particularly suscepti- 
ble to the influence of the suggestive treatment, and especially 
the hypnotic suggestion. Among these might be mentioned 
any form of disease in which there is great pain, also diseases of 
the nervous system, as hysteria, the various forms of hallucina- 
tions, habits and of melancholia. 

We will again for a moment consider the fundamental 
principles of suggestion. Modern psychology teaches us 



that there are two faculties of the mind of man, that are 
called the conscious and the sub-conscious, the conscious is 
simply the conscious superintendent of the body; it is its 
duty to stand on guard during the waking hours, and to al- 
low or disallow the impulses to which any suggestion may 
give rise. Now the sub-conscious faculty of the mind has 
direct control of all the functions of the body, and is at th* 
same time amenable to the power of suggestion. Now if 
any one has a disease, and you are able to give a suggestion 
to the sub-conscious mind of the patient, strong enough to 
overcome the action of the disease, you will be able to cure the 
patient. These principles are the fundamentals of the therapeu- 
tical use of the hypnotic suggestion, and upon them the whole 
system of therapeutics depends. It is always suggestion that 
cures. 

In the ordinary treatment of disease it is almost impossible 
to wholly eliminate adverse suggestions from the individually 
conscious mind of the patient. He is continually harassed by 
doubts and fears, and all the while watching the trend of his dis- 
ease. The very attention he bestows upon it has a tendency to 
render it worse. 

It seems as if man is prone to be pessimistic, that he is 
continually looking for the things that are detrimental to his 
well being. He looks on the dark side of life, he seems to be 
seeking misfortune and disease instead of prosperity and health. 
Now it also seems to be one of the laws of mind that what a man 
looks for that he is most likely to find. Man is controlled by his 
beliefs, his doubts and fears tend to crush him, his hopes and 
self-confidence tend to bouy him up ; thoughts of disease tend to 
the manifestation of disease ; thoughts of strong, healthy organ- 
ism tend to the manifestation of health. 

It is the office of hypnotism, in the realms of therapeutics, 
to control the thoughts of the patient ; by planting in the sub- 
conscious mind the determination to become better, by stimulat- 



ing the conscious mind to a recognition of its oneness with the 
universal intelligence, it is able to cure the patient. 

The student should remember that it is the sub-conscious 
faculty of the mind that has direct control of all the functions 
of the body; it has control of the circulation of the blood, the 
formation and excretion of the secretions. It controls all the 
so-called involuntary muscles and reflex action ; it has direct 
control of the lymphatics. Now as this sub-conscious faculty 
of the mind has such intimate control of the functions of the 
body and at the same time is amenable to suggestion, there is 
opened up to the student a vast field of research. All he needs 
to do is to give the proper suggestion and he will be able to re- 
lieve his patient of any disease whatever. 

HABITS, POST-HYPNOTIC SUGGESTION. 

There is a phase of the hypnotic phenomena that has not yet 
been considered, and one that is of special importance in the use 
of hypnotic suggestion as a therapeutic agent. I refer to what 
is generally known as post-hypnotic suggestion, which is based 
upon certain attributes and characteristics of the sub-conscious 
mind. The first of these is the attribute of perfect memory. 
This sub-conscious mind is but the expression of the universal 
intelligence and it never forgets anything ; every suggestion that 
is given it remains in force and is ever tending to awaken an 
impulse. Another characteristic of this phase of our self, is a 
perfect knowledge of time or duration. Give a thoroughly hyp- 
notized person the suggestion that he will awaken at a certain 
time, he will do so ; this is because the shb-conscious mind has 
the faculty of intuitive perception of the duration of time. If I 
give a suggestion to a patient that is under my influence, telling 
him that he will execute it at some definite time in the future ; 
when he is freed from my influence, he will perform the act at 
the desired time, although he may have no conscious knowledge 
of the suggestion that I gave him. 



Examples : Tobacco habit. Post-hypnotic suggestion is 
particularly useful in freeing people from habits. Perhaps none 
are more easily relieved than those addicted to the tobacco 
habit. All that is necessary is to have the patient become willing 
to be relieved of the habit, then place him under hypnosis and 
impress upon him firmly the suggestion that it will be impos- 
sible for him ever again to use tobacco ; you might even go so 
far with your suggestion as to tell him if he should ever again 
use it he would become very sick. In treating a tobacco case, 
it is also well to stimulate the salivary glands with the intention 
of putting them in a healthy condition. In impressing sugges- 
tions during hypnosis, it is essential to repeat ; every time you 
give the suggestion tending to make him quit the use of tobacco, 
you are changing the condition of his sub-conscious, you are 
relieving it from the stress of suggestions that are detrimental 
to his well being. Just before awakening your patient, give a 
final suggestion that what you tell him is absolutely true, and it 
will be absolutely impossible for him to ever again use tobacco. 

Morphine and whisky habits. All other habits are treated 
in very much the same way as the tobacco habit. In those ad- 
dicted to the use of morphine, it is, however, not advisable to 
give the suggestion that they will discontinue the use of the 
drug suddenly, rather give the suggestion that they will only 
have the desire for a limited amount and keep decreasing the 
amount at each treatment until ultimately the patient is pre- 
pared to take the suggestion that it will be impossible for him 
to again use the drug. If you were to cause him to entirely 
quit the drug at once, he might possibly suffer in some way, be- 
tween the treatments. The whisky habit, however, may be shut 
off completely at the first treatment. All such. questions, how- 
ever, must be solved by the operator. He must use his own 
judgment in the matter. 

A great majority of diseases are caused by an abnormal, 
condition of the circulation. Now the sub-conscious faculty of 



the mind lias direct control of the circulation of the blood, so all 
you need to do is to impress upon the patient the suggestion of 
an equalization of the circulation, and call particular attention 
to the equalization that is to take place in those parts of the 
body afflicted. 

The neuro-molecular action is under direct control of the 
sub-conscious faculty of the mind. In cases of nervousness the 
molecular action of the nerves is too rapid. When the nerves 
are sluggish or deadened as in paralysis, the neuro-molecular 
action is too slow. Consequently, to relieve a case of nervous- 
ness, suggestions of quiet must be given ; and in paralysis the 
nerves must be stimulated. The application of the principle 
involved in what we are now considering may be made very 
general, for in every form of disease there is an abnormal condi- 
tion of the nerves. The operator should ascertain what this 
condition is and give suggestions of a nature that tend to re- 
lieve it. 

All forms of neurasthenia may be completely cured by hyp- 
notic suggestion, for they are simply diseases of the nervous 
system. As one of these we may consider the physio-mental 
trouble known as "melancholia hypochondriasis," this is simply a 
form of mental disease that is in the nature of melancholy, 
caused by morbid attention to some physical ailment, often as- 
sociated with some form of disease located in the upper zone. 
The patient often experiences a loss of ambition and a want 
of interest in, or of feeling for others. By proper suggestions 
the operator is able to remove the congestion in the hypochon- 
drium, and bv post-hypnotic suggestions to relieve the patient of 
the exercise of the morbid attention to the parts of his trouble. 
He is also able to instill into the subject ambition and hope, de- 
priving him of melancholy. This is one of the most peculiar 
forms of neurasthenia that the metaphysician or neurologist is 
ever called upon to treat. We give it attention here simply to 
call attention to the fact that the great majority of so-called 



insane persons may be permanently cured by the intelligent use 
of hypnotism. 

Perhaps there is no more common affliction than insomnia, 
or that condition of the circulation and of the nerves that de- 
prives the patient of sleep. It may be caused by a variety of 
physical or mental conditions. Anything that will tend to 
keep the cerebrum charged with blood, will prevent sleep, for in 
all stages of sleep, whether hypnotic or natural, there is an 
anaemic condition of the cerebrum. If the student is ever called 
upon to treat a case of chronic insomnia, the first thing for him 
to do is to determine the nature of the trouble. There are two 
phases of insomnia, which we commonly call acute and morbid. 
In the acute there is a great rush of blood to the brain, the 
arterial circulation is very strong, the blood in the brain is bright 
red ; the patient will feel well, his mind seem bright and active, 
and there is no disposition to sleep. In the morbid, there is a 
congestion in the brain, the blood is dark and stagnant, the 
patient feels drowsy but cannot sleep. He makes every effort, 
he tries all manner of processes that are commonly advised to 
induce sleep, but he is not successful. There is a dull, heavy 
feeling in his head. Now these two different phases of insomnia 
require different treatment ; in the acute there must be some- 
thing done to retard the rush of blood to the brain ; this can be 
done by exercising the intention of sending the blood into the 
lower extremities. In such cases the use of the so-called Mes- 
meric pass will be found very beneficial. As soon as possible 
place the subject under hypnosis, then by judicious suggestions, 
quiet the nerves and retard the arterial circulation ; also give the 
suggestion that will tend to produce an anaemic condition in 
the cerebrum, then the patient will be able to drift into a deep 
sleep. Of course in all cases of insomnia, the cause of the 
trouble should be determined, if possible, and removed, thus in- 
suring the patient a permanent cure. 



Tn fnorbid insomnia, the circulation should be first stimti- 
1 with the intention of driving out the stagnant blood in the 
brum; then by giving the suggestion of equalization and of 
rest, the patient is easily induced to go into a natural sleep. 

ANAESTHESIA. 

This is one of the phenomena of hypnotism that is at pres- 
ent being given wide-spread attention. It is simply an induced 
condition of quietness of the neuro-molecular action. It may 
be induced in the waking state, but we will consider it here sim 
ply as a phenomenon of the sleep. It is commonly supposed 
that the cataleptic stage is the best in which to produce this loss 
of feeling, but the author has found by his own experience that 
the condition of rigidity is not necessary, and perhaps not even 
advisable. He has obtained the best results with the patient in 
a light hypnotic sleep with muscles perfectly relaxed. If you 
h to produce this condition of anaesthesia, first hypnotize 
the patient, then stroke gently with your hand the part in 
which you wish to quiet the nervous action, giving the sugges- 
tion that you are now taking away all sensation of feeling, that 
you are depriving that part of the body of all ability to feel pain. 
Continue this gentle stroking and suggestive treatment until 
you have become thoroughly in rapport with the patient, then 
allow the experiments to be made or operations, if any, to be 
performed. To the novice it seems wonderful, that by a few 
mysterious passes and a few gentle strokes a condition of sleep 
is induced in which any form of surgical operation may be per- 
formed without the patient experiencing any pain. 

There are still many who doubt the efficiency of hypnotism 
as a therapeutic agent, but for the most part they belong to 
that vast class who do not investigate. Hypnotic treatment is 
scientific, it is based upon the philosophy of mind ; there is no 
longer around it any veil of charlatanism; it has commenced to 
be recognized by the best thinkers as purely scientific. It is 



used extensively in some of our large hospitals, especially in cer- 
tain parts of Europe. We would advise the student to do much 
experimenting and investigate the subject in all its details. 
Hypnotic treatment will, in a few years, be considered by far the 
most rational of any of the methods now in vogue. 



LESSON NUMBER SIX. 



Self-Hypnotism; Its Uses. 

Those who have carefully studied the preceding lessons 
will understand the nature of hypnotism. They will know that 
it is simply a result of an agreement between the operator and 
the subject, in which the subject agrees to be perfectly passive 
to the will of the operator. This is the truth; hypnotism is 
simply a result of suggestion, but it is not necessary that the 
suggestion be given by another person. The subject may be 
his own operator, then the suggestions are given by the con- 
scious to the sub-conscious faculty of the mind. This is what is 
generally called auto or self-suggestion. Now if one under- 
stands how to be positive and also how to render himself pas- 
sive, he is almost complete master of himself, and by an exercise 
of intention in the conscious mind, he is able to plant in the 
sub-conscious the suggestion that will produce sleep. There 
have been many great men who had this power highly de- 
veloped. Napoleon was an adept in many phases of occult 
ism ; up to the time of Waterloo, he was almost complete maste r 
of himself, it has been told of him that in some fierce battle, 
after giving his orders and seeing that they were being executed, 
he would wrap his army cloak around him, lie down and go in- 
stantly to sleep ; he would do this with the roar of cannon and 
the rattle of musketry all around him. I firmly believe that if 
we knew all of his life, we would discover that Napoleon was 
one of the greatest psychics of modern times ; but we simply cite 



this incident here to illustrate the power of auto-suggestion and 
to let the student know that by its use hypnosis may be induced. 

Self-hypnotism is easily performed. If one knows how to 
hypnotize others and is capable of being hypnotized himself, he 
can easily put himself into any of the stages of hypnotism by the 
use of auto-suggestion, in fact for the production of the deeper 
stages, self-hypnotism is much better than being hypnotized by 
some one else. As a preparation for self induced hypnosis, it 
is perhaps well to practice some of the various forms of auto- 
suggestion as I will now give them. Take the suggestion that 
the sub-conscious faculty of your mind is perfectly passive, im- 
press upon it that any suggestion offered by the conscious 
mind must be readily accepted. Now close your hand, clinch 
the fist tightly and take the suggestion that it will be impossible 
for you to open your hand until you count three. If you have 
practiced making yourself passive, you will find that it is im- 
possible for you to open it ; the sub-conscious mind has simply 
taken the suggestion from the conscious, and until the sugges- 
tion is rendered void by a counter-suggestion, the hand will re- 
main closed. As another exercise, plant one of your feet firmly 
on the floor in front of the chair on which you are sitting, give 
the limb a few downward strokes and take the suggestion that 
it will be impossible for you to raise the foot until you take 
three deep inspirations. If you can make yourself passive, or in 
other words, if you have taken the suggestion, you will discover 
that you cannot exercise the intention to raise the foot until 
after you have taken the required inspirations. You may con- 
tinue these experiments almost indefinitely ; clinch your hands 
and by suggestion render yourself unable to relax them until 
you have complied with certain requirements that you have 
previously imposed upon yourself. 

Take a comfortable position in your chair, relax all of your 
muscles, render the real self perfectly passive to the conscious 
mind, then take the suggestion that you are going to sleep ; in 



the beginning of your experiments you will find it necessary 
to repeat the suggestion, "I am perfectly passive to the sug- 
gestion that I have given myself and now I am drifting to 
sleep." Endeavor to render yourself as free from all disturb - 
ing thoughts as possible ; try to make your mind a blank ; let no 
thoughts flit through it, except perhaps, the occasional sug- 
gestion, "I am going to sleep." Let yourself drift, you will ex- 
perience a sensation just as you might imagine one would if he 
were floating on a cloud; just let yourself glide and sail. This 
experience is very much similar to that of one who is placed 
under the influence of chloroform. You will drift, you will 
gradually cease to recognize your body, and will soon be sound 
asleep. 

There is very little difference between self-induced hypnot- 
ism and the ordinary form of hypnosis when induced by an oper- 
ator ; in one case the sub-conscious mind acts upon the sugges- 
tion of another person ; in self-hypnotism it is simply subservient 
to the complementary conscious mind. In one case the hyp- 
notized person is depending on something that apparently is 
outside of himself; in the other he is depending on himself. In 
this particular, appearances are not reliable, for in all cases of 
hypnotism it is auto-suggestion that produces the phenomena. 
The subject may apparently rely upon the operator, but in 
reality he hypnotizes himself. The suggestion that he accepts 
is as much his own in one case as it is in another. He accepts 
it from the operator and then it is auto-suggestion that is stim- 
ulated by the suggestion that he has accepted that really pro- 
duces the sleep. It perhaps seems strange to many, for me to 
make the statement that in all cases a person really hypnotizes 
himself, but scientific investigation will bear -me out in this 
statement. 

THE ESSENCE OF MENTAL SCIENCE. 

The fundamental principles of the philosophy that is known 
as Mental Science, is that man is one with the universal intelli- 



gence; one with God, and that each individual of the human 
e has within himself all the powers and potentialities that 
exist. Man is but an expression of the universal intelligence, 
he is not circumscribed, he is infinite, limited only by his indi- 
viduality : being but an expression of the creative force, we may 
truly say that the real man is that force, or in other words, that 
man is the universe. There is nothing outside of man ; we some- 
times speak of the self and the not-self, and in a materialistic way 
recognize the immensity, but in reality there is nothing out- 
side of man. He being an expression of the universal intelli- 
gence, being the infinite life in objectivity, embraces all things. 
ry flower, every tree, every particle of dust, in fact every 
monad throughout the infinite space is closely related to the in- 
dividualized mind, and it is a part of the sub-conscious faculty of 
the mind. Now this sub-conscious faculty of the mind of man 
is the universal intelligence, functioning on a plane that has not 
yet become individually self-conscious. It is this phase of mind 
that is amenable to control by the power of suggestion. Every- 
thing that man attain^, every act that he performs in ordinary 
life are results of suggestions that have directed this universal 
life principle, or what Christ calls "The kingdom of God with- 
in you." This infinite force, universal intelligence, or what- 
ever we may call it, is what the race has ever been endeavoring 
to worship ; it is God. From what has been said the student will 
readily comprehend that God is not something to worship, it is 
rather a force, a power that man should use. It is this "King- 
dom of Heaven," or the Fathei that is indicated when we speak 
of the sub-conscious mind of man. 

Every good thing that has come to any of us, has been ob- 
tained through the agency of the sub-conscious mind, through 
that power within us that is ever striving to help us, that is al- 
waps endeavoring to make us become wiser and better; it is 
the power of the Christos, seeking to manifest itself. There is 
a force in nature that is urging us on. It is a force that has 
brought man through savagery and barbarism to his exalted 



place in civilization. "Eternal progression is the law of life." 
If man keeps in harmony with nature, all the forces of the uni- 
verse will conspire to make him a success. All man needs to 
do to attain any desire or aspiration, is to put himself in rapport 
with the Soul of the Race. Do this and Christ says "Ask, and it 
shall be given you ; seek, and you shall find ; knock, and it shall 
be opened unto you." 

Auto-suggestion is a communication to this inner-self; by 
its intelligent use we are able to bring to ourselves all the good 
things that we may desire. We, however, should not make an 
aim to attain any particular thing, such as wealth or popularity ; 
we should simply endeavor to put ourselves in a condition of 
harmony with the universal life principle and all these things 
shall be added unto us; Christ has told us this. (Luke 12, 31). 

For the accomplishment of great things by the use of auto- 
suggestion, self hypnotism is a great aid. Put yourself to sleep 
with the suggestion that you will become more and more in 
harmony •with the universal life ; impress upon yourself before 
going into sleep that all the while you are resting, you will gain 
strength and courage fro mthis infinite life ; also that you are 
throwing down all barriers and admitting the power of the 
Christos that ever stands at the door and knocks. If you wish 
to obtain health, put yourself in a condition of harmony with all 
the world and lie down ; render yourself passive to the influences 
that are striving to make you better; "ask and you shall re- 
ceive." 

If there is anything that you desire to attain, anything that 
is essential to your well-being or to the well-being of those 
around you, take the suggestion that it can be obtained out of 
this infinite store-house that can supply all your, wants, trust the 
sub-conscious mind, eliminate all doubt, then sleep. These last 
suggestions that you have taken will awaken impulses that will 
tend to the realization of your desire; this is prayer. Genuine 
prayer is always answered. 



Self hypnotism is very useful in developing any of your 
latent powers. By its legitimate use you can develop any 
faculty such as memory, time, tune, or calculation. The auto- 
suggestion taken before hypnosis should depend upon the 
nature of the faculty to be developed. Hypnotic treatment, in- 
duced either by self or by others, is very useful in stimulating 
the artistic impulses along any of the lines of art such as 
music, painting or sculpturing. 

If one is discouraged, feels very despondent and is in- 
clined to look on the dark side of life, he may remedy all these 
evils, free himself from the false suggestions that are tending 
to oppress him, by the intelligent use of the auto-suggestion. 

To the student who desires to become an adept in the higher 
forms of occultism, as Clairvoyance and the stages of suspended 
animation, we would advise him to practice a great deal in de- 
veloping his powers of inducing these conditions in himself. 
When one is placed in the deep hypnotic sleep by another, he is 
influenced more or less by the conscious mind of the operator, 
he is also taught to depend upon another rather than upon him- 
self; so we would say to the student, practice entering these 
various stages alone, and by the use of proper suggestions you 
will be able to visit places or solve problems by yourself 

We also wish to tell the student that it is not necessary to 
enter into sleep in order to produce many of the phenomena 
of hypnotism. For instance, if you wish to diagnose a case bv 
the use of telepathy, it is not necessary to sleep. Simply render 
yourself passive to the thoughts that come to you, simply glean 
your knowledge from the universal mind. In the beginning it 
is perhaps necessary to use sleep in order to render yourself 
passive, but after some practice one is able to simply look with- 
in himself and get the first impressions which are always nec- 
essary. 

The habitual practice of auto-suggestion and self-hypno- 
tism will render one strong. It will bring him to a better knowl- 
(ii) 



edge of himself, and it will enable him to solve the problems of 
life. Jesus Christ laid special stress upon this form of develop- 
ment and called it prayer. He repeatedly advised His followers 
to pray to the Father, which is equivalent to saying "By auto- 
suggestion, control the action of the sub-conscious faculty of 
your mind." 

LESSON NUMBER SEVEN, 



Use of Hypnotism in Business and Society. 

It is customary, in the advanced modern literature on the 
subject, to treat hypnotism in a very broad manner. The auth- 
ors do not confine hypnotism in its application simply to those 
phenomena that are produced during the sleep. They extend 
it in its application so as to include all phenomena that are the 
results of the complementary conditions of positiveness and 
passivity. The term is used synonymously with the phrase, 
"Took the •suggestion." Thus if I were to ask some one to pass 
me a book and he should do so, this would be considered a phase 
of hypnosis, he was passive to my suggestion when he gave me 
the book. This application of the word is made in spite of its 
primary meaning. We recognize the want of scientific accuracy 
in such a usage, but there is no word to indicate the full force 
of suggestion in the sleeping and waking states ; so perhaps it 
is admissible to extenuate the one word so as to embrace the 
various phases of suggestion. We will do this, recognizing our 
violation of a law of scientific accuracy and at the same time 
feeling the want of a better word. 

In ordinary life we see men and women who are much 
more powerful than their fellows ; they are much more popular 
and attain a higher degree of success. Upon critical investiga- 
tion, we find that they have no better education than many of 
those less fortunate. They are no better in any sense of the 
word, but there is something about them that renders them pop- 



ular ; something that brings them success. To the student of 
practical psychology there is nothing peculiar about this great 
difference in the attainments of men, even if the less fortunate 
ones are really the best adapted for the performances of the 
duties assigned the others. He instantly recognizes it as due 
to a difference in their strength of character ; in the development 
of their individualism and in the power of asserting themselves. 

A thought is the most powerful thing in the world. Every 
thought that is formulated and sent out is a suggestion. The 
thoughts that a person thinks in a great measure determine the 
nature of his environment ; at any rate they determine the na- 
ture of the environment relative to himself. It is said that 
thought is the body-builder. This is true, but it also builds 
everything else ; it builds fortunes, reputations, homes, and 
mountains of misfortunes that fall back upon and crush him who 
superintended the building. 

It is quite common now-a-days to hear people speak of per- 
sonal magnetism. It is a great accomplishment, but it is noth- 
ing more nor less than the power of thought. If you desire to 
cultivate personal magnetism, all you need to do is to cultivate 
confidence in yourself, and devise ways of stimulating in others 
confidence in you. Before you can exert any great influence 
over another, you must learn how to impinge your personality 
upon him, so as to bring him to your way of thinking ; you must 
send him the thought by thought transference, that you would 
have him think and recognize as his own. This is a form of 
suggestion, but perhaps he will not recognize it as such ; he will 
think that the thought is his own, and he will believe that he has 
agreed with you of his own free will and not as the result of any 
influence brought to bear upon him. 

In business it is sometimes very essential to have a thor- 
ough understanding of the laws of mind and especially of the 
power of suggestion. If some one should be indebted to you 
and you wish to collect the bill, there are certain laws of the 



mind that must be complied with before you will be successful 
in obtaining what is due you. By some means or other, there 
must be aroused in the debtor a desire to pay you. His desire 
to pay you must be stronger than his desire to keep from pay 
ing you ; the suggestion tending to produce a result in your favor 
must be stronger than the one tending to produce an opposite 
result, otherwise you will not be able to collect. A man is 
always controlled by the suggestions that awaken the strongest 
impulse. If you are good at concentration and thought trans- 
ference, when you come in the presence of your debtor, first, ex- 
pect him to pay the bill, then send him the thought that will 
tend to produce in him a desire to pay it. Think the thought 
you would have him think and send it to him by thought trans- 
ference. Let all your words be suggestive of him paying the 
bill, do not for an instance express the slightest doubt of receiv- 
ing the money. Let him know you are really expecting it, let 
him know that you have confidence in him. If you do these 
things, yow will be able to awaken in him a desire to pay you. 
Be careful not to antagonize him, if you should, in all probabil- 
ity, you would not be able to collect. 

The author has often discussed the labor question and has 
advised the toilers to never go on strikes. The spirit of a labor 
strike is wrong, it is detrimental to the best interests of the 
strikers themselves ; it is not the method by which they will 
attain success. Every strike tends to increase the power of 
capital and decreases that of labor. One can easily see the truth 
of this statement, if he has the knowledge of the laws of mind. 
Every time a striker thinks a thought of discouragement, every 
time he in any way recognizes his own weakness, he is bringing 
upon himself the very things that he fears. Every time the 
striker recognizes any superiority in the operator, every time he 
grants to him powers and privileges that he himself does not 
possess, he is tending to make the operator stronger and he 
himself becomes weaker. The labor question will never be set- 



tied by a strike. It can only be settled by stimulating the 
powers of the laboring- man. He must become conscious that 
he has within himself all the powers and potentialities that exist ; 
he must claim for himself every power that he grants to another, 
and he must not claim for himself any power or privilege that 
he is not willing to concede to every one else. Let the laboring 
man commence to give himself suggestion of success, let him 
commence to make the determination to free himself from the 
chains of bondage that are dragging him down. As soon as he 
changes the tenor of his thoughts, just so soon will there com- 
mence to be changes in his environments and in his condition. 
Remember the power of the mind is omnipotent ; it is the only 
power in the universe. Every success that is attained is the 
result of the action of the mind ; so if one is not satisfied with his 
present condition, let him commence to think thoughts that will 
have a tendency to produce a different result ; continue this 
thought after thought, and just as the dripping water wears 
away the adamantine rock, so will suggestion after suggestion 
wear away the worst condition of discouragement or of mis- 
fortune. 

If one wishes to be a social success, let him launch forth 
in society and entertain no doubts as to the result. Let him be 
full of ambition, full of hope and full of determination to suc- 
ceed. When he has entered society it will perhaps become nec- 
essary for him to secure the friendship of some influential 
people. He must not doubt his ability, he must have perfect 
confidence in himself; let him rely on the sub-conscious faculty 
of the mind to obtain for him the desired social recognition. If 
he does these things and does them knowingly, with a perfect 
knowledge of the laws of the mind, he will be able to obtain 
for himself the most exalted social position. 

In endeavoring to obtain for one's self social or financial 
success, he must never for an instant be forgetful of others. 
He must never, in any way harm others that he himself may be 



mind that must be complied with before you will be successful 
in obtaining what is due you. By some means or other, there 
must be aroused in the debtor a desire to pay you. His desire 
to pay you must be stronger than his desire to keep from pay 
ing you ; the suggestion tending to produce a result in your favor 
must be stronger than the one tending to produce an opposite 
result, otherwise you will not be able to collect. A man is 
always controlled by the suggestions that awaken the strongest 
impulse. If you are good at concentration and thought trans- 
ference, when you come in the presence of your debtor, first, ex- 
pect him to pay the bill, then send him the thought that will 
tend to produce in him a desire to pay it. Think the thought 
you would have him think and send it to him by thought trans- 
ference. Let all your words be suggestive of him paying the 
bill, do not for an instance express the slightest doubt of receiv- 
ing the money. Let him know you are really expecting it, let 
him know that you have confidence in him. If you do these 
things, you will be able to awaken in him a desire to pay you. 
Be careful not to antagonize him, if you should, in all probabil- 
ity, you would not be able to collect. 

The author has often discussed the labor question and has 
advised the toilers to never go on strikes. The spirit of a labor 
strike is wrong, it is detrimental to the best interests of the 
strikers themselves ; it is not the method by which they will 
attain success. Every strike tends to increase the power of 
capital and decreases that of labor. One can easily see the truth 
of this statement, if he has the knowledge of the laws of mind. 
Every time a striker thinks a thought of discouragement, every 
time he in any way recognizes his own weakness, he is bringing 
upon himself the very things that he fears. Every time the 
striker recognizes any superiority in the operator, every time he 
grants to him powers and privileges that he himself does not 
possess, he is tending to make the operator stronger and he 
himself becomes weaker. The labor question will never be set- 



tied by a strike. It can only be settled by stimulating the 

powers of the laboring man. He must become conscious that 
he has within himself all the powers and potentialities that exist ; 
he must claim for himself every power that he grants to another, 
and he must not claim for himself any power or privilege that 
he is not willing to concede to every one else. Let the laboring 
man commence to give himself suggestion of success, let him 
commence to make the determination to free himself from the 
chains of bondage that are dragging him down. As soon as he 
changes the tenor of his thoughts, just so soon will there com- 
mence to be changes in his environments and in his condition. 
Remember the power of the mind is omnipotent ; it is the only- 
power in the universe. Every success that is attained is the 
result of the action of the mind ; so if one is not satisfied with his 
present condition, let him commence to think thoughts that will 
have a tendency to produce a different result; continue this 
thought after thought, and just as the dripping water wears 
away the adamantine rock, so will suggestion after suggestion 
wear away the worst condition of discouragement or of mis- 
fortune. 

If one wishes to be a social success, let him launch forth 
in society and entertain no doubts as to the result. Let him be 
full of ambition, full of hope and full of determination to suc- 
ceed. When he has entered society it will perhaps become nec- 
essary for him to secure the friendship of some influential 
people. He must not doubt his ability, he must have perfect 
confidence in himself; let him rely on the sub-conscious faculty 
of the mind to obtain for him the desired social recognition. If 
he does these things and does them knowingly, with a perfect 
knowledge of the laws of the mind, he will be able to obtain 
for himself the most exalted social position. 

In endeavoring to obtain for one's self social or financial 
success, he must never for an instant be forgetful of others. 
He must never, in any way harm others that he himself may be 



benefitted. One of the first principles of occultism is that a 
man can only do the greatest good to himself by doing good to 
others. If you attempt to attain success by trampling upon 
and perhaps crushing those who are weaker, you will bring 
upon yourself condemnation. You may perhaps obtain wealth 
by wringing it from those beneath you, but wealth oftentimes 
brings with it sorrows and misfortune. 

"Eternal progression is the law of life." Everything as it 
now exists is the result of countless ages of development. 
The principle of evolution is eternal. You are the result of 
everything that has gone before you. You use everything that 
is beneath you in the sphere of development for your advance- 
ment to a higher plane. Those above you are using you for the 
purpose of benefitting themselves. 

This is a privilege that is granted each one of us, we may 
use all that is beneath us to enable us to function on a higher 
plane, but this carries with it its own responsibilities and obli- 
gations. «If you use those beneath you for the betterment of 
your condition, you must use them not for the purpose of self 
aggrandizement. As you advance you must lend a helping 
hand to those beneath you that have served as a stepping stone 
for you in the attainment of your present position. Your de- 
velopment places you under obligation to help all others. By 
the law of attraction, you will tend to lift up those who are 
beneath you ; and those who are above you, and have been using 
you as a stepping stone to their exalted position, are now draw- 
ing you upward. Evolution is "the power that raises mortals 
up and not the power that drags angels down." 

The question is sometimes asked, whether we have the right 
to bring to yourselves wealth, happiness, and culture, by drawing 
from the strata of life beneath us ; whether we have the right to 
so arrange our circumstances that we may live a life of leisure, 
letting others toil for us. This is a question that belongs essen- 
tially to sociology, but sociology and metaphysics are closely 



related, so we will consider the question for a moment here. 
Whether or not one is justified in leading such a life, depends 
entirel) on how he devotes his time; if he uses it for self 
aggrandizement, for pleasure, without in any way benefitting 
those who support him, he is unjust to himself and detrimental 
to the race. But if he lives the life of leisure for the purpose of 
investigating the deeper problems of life and of obtaining 
knowledge on the questions that are of such vital importance to 
his fellows, then disseminates that knowledge, and aids those 
who are beneath him to better their condition, then his actions 
are to be commended and we would call him a public bene- 
factor. 

Such questions as these are often raised when we are dis- 
cussing the use of hypnotism in business and society. If by the 
knowledge of hvpnotism I am able to have men and women do 
my bidding, if I can impinge my personality upon them so 
strongly that I control their actions, I am responsible for the 
use I make of my power. If I prevail upon them to do for me 
the things that will benefit me, and I use the things I thus ob- 
tain to assist those whom I have prevailed upon to help me, then 
1 am justified in expressing my powers and abilities as I have ; 
but if I influence them to assist me without in any way reward- 
ing them or any of my fellows, then I am prostituting a noble 
power ; I am taking and giving nothing in return, I am a thief. 

I trust the student will thoroughly understand the ethics of 
the problem that I have just been considering. It would be 
very pleasant to devote some time to the ethics of hypnotism 
and consider the matter in detail, but in a course of instruction 
that aims to be practical, with its principal purpose of imparting 
knowledge of the modus operandi, it would perhaps be con- 
sidered irrelevent, so we will refrain from discussing the subject 
further here. 

When the student wishes to influence an individual for the 
accomplishment of any purpose whatsoever, he must become 



thoroughly in rapport with his subject along the particular line 
upon which he wishes him to act. A knowledge of human 
nature is sometimes essential to the securing of this condition 
of rapport. However, if the student has thoroughly studied 
and comprehended the foregoing lessons, he will be able to ob- 
tain this condition of rapport under any circumstances. The 
student, of course, knows what I mean by rapport ; it is simply 
that condition of mind in which the subject and operator vibrate 
harmoniously, one with the other; there is not any discord be- 
tween them, they are at perfect peace. This condition of rap- 
port may be circumscribed, it may extend along only certain 
lines of thought. There are people who are thoroughly in rap- 
port while discussing politics, but as soon as they venture upon 
religion, a spirit of antagonism is aroused. Now the operator 
must use the one phase of rapport as a means of enabling him 
to secure perfect agreement along various other lines. The 
more lines of thought in which you can become in rapport with 
your subject, the more influence you will be able to exercise 
over him. 

For the intelligent use of hypnotism in business and society 
the operator must be perfectly positive, he must assert him- 
self; not necessarily by talking or by haughtiness of action, 
but by calmness, self-control and by the power of thought. He 
who endeavors to make his way in the world by the use of bom- 
bastic language and haughtiness in physical action ; he who en- 
deavors to make progress by pushing and shovmg those who 
are near him, is weak. Bombast is always a sign of weakness ; 
quietness and perfect repose is indicative of strength. 

Throughout the whole realm of occultism, the student must 
depend upon the power of thought per se, rather than upon its 
outward manifestations. If he is to be great he must think 
great thoughts and not think weak thoughts and simply act as 
if he were great. Let him think thoughts of success and he is 



successful ; let him think thoughts of health and his physical or- 
ganism is in perfect condition. Verily, Solomon spoke the truth 
when he said, "As a man thinkcth in his heart, so is he." 



LESSON NUMBER EIGHT. 



Stage Hypnotism. 

In the earliest history of hypnotism as an art, we find that 
it was used for the purpose of bringing honor to the operator. 
It was used as a means of enslaving the people by associating it 
with their religion. It was used almost entirely by the priests. 
In later times, after the researches of Mesmer, it became com- 
mon to use hypnotism as a means of entertaining. It was asso- 
ciated with the so-called Black Arts and was used for a time 
almost exclusively by charlatans. The use of the power was 
greatly abused, the genuine phenomena of hypnotism were inter- 
mingled with much imposture, the whole art consequently came 
into disrepute. The operators of those days claimed to have 
some mysterious power by which they could put people to 
sleep. It was supposed that very few could learn how to hyp- 
notize. Every effort was made to throw around the art a veil 
of mystery. Such was the condition of stage hypnotism until 
a few years ago. 

There is much opposition to the use of hypnotism for the 
purpose of entertaining. Those who oppose it claim that such 
powers should be used only for the purpose of doing good and 
not for entertaining. We believe this is true. If hypnotism 
was practiced generally, simply as a form of amusement, it 
would be very detrimental to the study of the subject as a 
science. I, however, believe that if the entertainments are 
given, not for-the purpose of amusing, but also for instructing, 
then the hypnotist is justified in giving his exhibition. If he 
strives to awaken an interest in the subject, producing phe- 



nomena of such a nature as will tend to awaken in the spectators 
a desire to know more about the power they possess, then he 
will be doing good. But if he gives an entertainment such as 
are sometimes given, simply for the purpose of creating 
laughter, I believe he should be censured. We will assume that 
the student who reads this lesson will be prompted by a noble 
purpose if he should ever use hypnotism for stage purposes. 

To be successful in giving a public entertainment by the use 
of hypnotism, some care should be exercised in having the stage 
properly arranged. If the entertainment should be given in a 
large hall or opera house, more care would perhaps be demand- 
ed in the arrangement of the scenery than if the entertainment 
were to be given in a less pretentious place. But under any cir- 
cumstance the more tastefully the stage is arranged the better 
for the operator. It is advised by some professional hypnotists 
to have the stage draped in an oriental manner so as to throw 
around the performance something of mystery. At any rate it 
should 15e arranged conveniently so that there will not be the 
slightest hesitancy in placing chairs and tables in proper posi- 
tions in the productions of the various phenomena. 

Special attention should be given to the arrangement of 
the lights in all experiments in hypnosis, whether public or 
private. Sometimes it is desirable to throw a strong light 
directly in the face of the subject and again it is necessary to 
protect his eyes from any vivid glare. The operator should 
arrange the stage so as to best meet the requirements of the 
phenomena that he expects to produce. He should be thor- 
oughly familiar with the arrangements made, so that he may be 
quick and decisive in all his actions. He should leave nothing 
to be planned and arranged at the time of the- entertainment. 

It is usual with most operators to have some subjects who 
are thoroughly trained, especially for the producing of the 
higher forms of the hypnotic sleep, such as catalepsy, clair- 
voyance and suspended animation. It is also advisable for the 



operator to have several persons placed throughout the audi- 
ence that he has previously hypnotized and who will readily 
come under his influence ; then when he calls for volunteers, 
and there is hesitancy as there usually is, these prepared sub- 
jects may respond. The people thinking that these trained 
subjects are new ones, and seeing them come readily under the 
influence of the hypnotist will have their confidence stimulated 
and will more readily be hypnotized themselves. Seeing some 
one else hypnotized is a very strong suggestion to one that he 
can be. This is the most important use of the prepared subject. 

In giving his performance the hypnotist should manifest 
great freedom of action. All his movements should be quick 
and decisive, he should walk with an elasticity of step. Every- 
thing about him should be such as would tend to arouse con- 
ridence in both subject and audience. At no time should he ex- 
press, in any way, the slightest want of confidence in his ability. 
He should be very positive, but not in such a way as to arouse 
the antagonism of the subject; but he should have such con- 
fidence in himself as will tend to increase the confidence of 
others in him. Gracefulness of carriage and genteel persona! 
appearance are important factors in his success. If he is 
dressed in such a manner as to attract adverse criticism from 
the fastidious, it would perhaps be detrimental to his influence 
with that class of people. In fact there should be nothing about 
his clothing that would be at all inductive to criticism ; he should 
be dressed plain and neat. 

Before attempting to give a stage entertainment, the oper- 
ator should have practiced the art sufficiently to have developed 
a high degree of confidence in himself so as to be successful in 
the instantaneous processes. He, of course, will be able to pro- 
duce hypnosis instantly in his trained subjects, and by producing 
the phenomena with them will greatly advance his prospects of 
success with others. It is in the early part of the performance 
that the entertainer must be particularly careful. If he should 



allow any mishaps, permit anything to go wrong, it would 
weaken the confidence of the audience in him and perhaps ren- 
der the entire entertainment a failure. If he has a successful 
beginning, the latter part of the performance will be easy. He 
will have an increased confidence in himself, and his former 
successes will cause the audience to have more confidence in 
him. 

In giving a stage performance a variety of phenomenas 
must be produced. The operator should endeavor to be orig- 
inal in the giving of his suggestions. He should endeavor to 
produce some phenomena that are entirely new; this will give 
an added interest to the entertainment. The student is of 
course familiar with a variety of suggestions. Many have 
already been mentioned in this course of instruction. He 
should formulate a schedule so that he will know just what phe- 
nomena he is to produce, and when. 

Nearly all hypnotic entertainers place several under the 
influence at once. This is usually done by employing Braid's 
system combined with suggestion. Have your subjects seated 
in a circle, have them fold their hands by placing the back of one 
in the palm of the other, then let them gaze steadily at some ob 
ject that you have placed in the upturned palms. Now give the 
suggestion of sleep, have them keep their eyes steadily on the 
object and soon some will be under your control. It is well to 
have some old subjects in the circle so as to avoid the possibility 
of making a complete failure. There is nothing especially at- 
tractive about this method, but it is one that is commonly 
used. 

In stage performances the pass may be used with great 
success. Many of our noted traveling hypnotists use it exten- 
sively, making the passes in a very mysterious manner, in imi- 
tation of those used by the Indian fakirs. Its use on the stage 
adds greatly to appearance and seems to be very pleasing to 
most audiences. We would advise the students to make fre- 



quent use of it. as it is sometimes the very best form of SUgg 
tion that eotild be used. 

The old hypnotists use the wand very extensively in their 
practice ; it adds materially to the mysteriousness of the per- 
formance. By moving the wand around the head and shoulders 
of the subject, gazing steadily in his eyes and at the same time 
giving the suggestion of sleep, you will find that it is often much 
easier to produce hypnosis than if you dispense with its use. 
History is particularly rife with accounts of the use of the rod. 
Even in the Bible accounts are given of its use, as in the case of 
Aaron and of the other adepts. If the rod is to be used at all it 
must be used gracefully and with judgment. Let it appear that 
the wand is an essential in producing the sleep, and not that it 
is used simply as a matter of appearance. We would recom- 
mend the use of the wand in making passes over the body of the 
subject that you are placing in a deep sleep. 

The stage is hardly the proper place for producing the 
higher stages of occultism, such as psychometry and suspended 
animation. Yet it is frequently done and such phenomena adds 
greatly to the interest in the entertainment. You will of course 
use an old subject, if you should ever attempt to produce these 
phenomena in public. Directions have already been given in 
another place for producing these various phenomena. Cata- 
lepsy is frequently used in stage hypnotism. The majority of 
people are pleased at seeing it produced. Sometimes the sub- 
ject is put into a very rigid condition and is suspended by al- 
lowing his head to rest upon one chair and his feet upon an- 
other. Large stones are placed upon him and he supports 
them and they are smashed with a sledge. To those who know 
nothing about hypnotism, nothing about the wonderful power 
of mind, it seems very mysterious. Before attempting to use it 
as a part of your entertainment, you should become thoroughly 
familiar with the habits of your subject. If he should awaken 
just as the blow was delivered, in all probability he would be 



severely injured. You, however, will have produced this phe- 
nomena many times in private, before you attempt it on the 
stage. Very frequently the hypnotist places a number of sub- 
jects in the cataleptic stage at once, and throws them about on 
the stage apparently indiscriminately. He will sometimes pile 
them in a heap and then, at a word of command, awaken them 
aii at once. 

The student will find, if he should attempt it, that it is much 
easier to hypnotize in public than in private. In front of an 
audience a great majority of people are generally more easily 
influenced than they would be in some quiet place where they 
were not observed. On the stage they are not so critical and 
there are a variety of circumstances that conspire to render 
your subject susceptible to your influence. The very fact that 
he has seen others hypnotized, is very suggestive that he him- 
self could not resist your influence. Then on the other hand, 
the operator is more sensible of his responsibility, and by meet- 
ing with success in the beginning, he seems to catch the "spirit 
of the thing," and developes that confidence in himself which 
causes him to feel as if no one could possibly resist him. The 
sub-conscious faculty of his own mind has been aroused and 
has been stimulated to a high degree of confidence in his suc- 
cess. The condition of this sub-conscious mind is very im- 
portant in the production of hypnosis. If it is strongly stimu- 
lated by previous suggestions of success, the operator will be 
correspondingly more powerful. The author, on various occa- 
sions just before commencing to give a hypnotic entertainment, 
has felt weary and has experienced a want of confidence in 
himself. He would retire to a private room and, reclining for a 
few minutes, would take an auto-suggestion of ability and of 
strength, arising he would take a few deep inspirations and 
perhaps stimulate his circulation by the use of Indian clubs, then 
he would find that he would be himself and would go upon the 
stage feeling in the best of spirits and full of confidence. 



It is an easy matter for one to be successful in giving a hyp- 
notic performance, if he is a good operator off the stage. 
Everything tends to assist him in the public performance. All 
he needs do is to have confidence in himself, proceed in the 
manner that we have advised and there will be no doubt of the 
results. His entertainment will be pronounced a success. 



LESSON NUMBER NINE. 



Philosophy of Hypnotism. 

Hypnotism, or the power of suggestion, had its origin long 
before any monads of mind became developed to the point of in- 
dividual self consciousness. Let us go back to a time when we 
find matter in its primal state ; there are no molecules, there are 
no atoms, there is naught but the finest conceivable "star dust." 
Matter is yet simply a passive, inert, space filling substance. 
Mind has not yet commenced to differentiate matter, all things 
are in their first state, there is nothing but force, or mind, mat- 
ter and space. Mind has within itself the power of develop- 
ment, it commences to function on the "star dust," the whole 
universe is conscious, but no part of it has been developed to 
the point of individual self consciousness. There is universal 
peace, universal harmony. Perhaps for a time after mind com- 
menced to function by the control of matter this condition of 
universal harmony continued. Now there are no two portions 
of the "star dust" that are precisely the same, no two of them 
afford the same avenues of expression to the universal intelli- 
gence, consequently there is a greatly diversified expression of 
life throughout the universe. The mind that functions in the 
smallest conceivable portion of matter is called a monad, then 
there are no two monads precisely the same. The monads com- 
mence to develop, to unfold, to realize something of their pos- 



sibilities, each develops in accordance with the avenue that is 
open to it. 

In this greatly diversified expression of the universal in- 
telligence, we must conceive of it as the development of an in- 
finite number of monads. We may consider the development of 
each one of the monads individually, and their mutual relations. 
To render it plain to us, we will view the development of a 
monad as increasing from the base broadening toward the top, 
as would an inverted pyramid. As these monads develop, the 
broadening tops commence to overlap, perhaps for a while this 
is done unconsciously, universal harmony prevails, but as 
development goes on, one monad may become conscious in a 
hazy way of the existence of something outside of itself ; this is 
inevitable, for as no two monads are functioning precisely alike 
there must be set up a condition of antagonism, a condition of 
difference. Now if we can conceive of this monad in which con- 
sciousness has commenced to develop, trying in some way to 
bring that which it recognizes as foreign to itself in harmonious 
relation with itself, then we will recognize the beginning of 
suggestion, which is synonymous with the origin of hypnotism. 
As the monads develop more and more, the forms of life become 
more varied, and after countless ages of development we find the 
universe as it is today, mind functioning in an infinite variety of 
ways, each monad exerting an influence over every other 
monad; the monads that are developed to individual self con- 
sciousness endeavoring to control one another and making 
themselves felt on the great unconscious world about them ; all 
these things are phases of suggestion. 

The student will glean from the foregoing the philosophy 
of the origin of hypnotism, it has been evolved from one monad 
unconsciously endeavoring to exert an influence over others. 
We will, now consider it after mind has become more highly dif- 
ferentiated, or after certain monads have been developed to the 
point of individual self consciousness. 



There is but one mind in the universe, the conscious and 
the sub-conscious minds of man are but different manifestations 
of it. The conscious mind is simply that monad that has passed 
through countless years of development and has finally arrived 
at that position in which it is conscious of itself; as it has devel- 
oped it has assumed new obligations and responsibilities. It has 
especially assumed the obligation of giving guidance to those 
other monads that are unconsciously functioning in the same 
organism, or expressed in another way, it is its duty to control 
the action of the sub-conscious mind and to allow or to disallow 
th« expression of the various impulses that are there aroused 
by the various suggestions that come to it. It simply must ex- 
ercise a general supervision over the body. 

We have already learned that the sub-conscious faculty of 
the mind is controlled entirely by suggestion ; if it were not for 
the conscious mind there would be nothing to control the 
actions of the inner self, it would be free to act in accordance 
with any suggestion that might be given it. Insane people are 
simply those in whom the conscious mind has permanently or 
temporarily been dethroned and the unconscious part of him, 
the infinite intelligence, is allowed to express itself through 
any avenues that the individual's environment may open to it. 
Perhaps there are very few people who have not been insane at 
some time in their life, even if but for a moment. 

The sub-conscious faculty of the mind being controlled by 
suggestion, the actions of another person may be such as we 
desire them to be, if we can only succeed in giving them sugges- 
tions strong enough to control the sub-conscious faculty of 
their minds. We may enter into a compact with them, as for 
instance, I may make an agreement with some one, by which he, 
for a time, is not to use his conscious mind, he is to render it 
perfectly passive, make no effort to think, allow his sub-con- 
scious mind to be perfectly passive to any suggestion that may 
be given it. I agree to assume control of his sub-conscious for 

(12) 



a time, as he relinquishes his authority over it I commence to 
assert mine ; as we proceed with the execution of our agreement, 
he becomes more and more under my control, he is not thinking, 
his sub-conscious accepts my thoughts, he accepts my sugges- 
tions ; I continue asserting my authority until I have him under 
complete control. I have simply assumed the responsibility 
that nature has assigned to his individually conscious mind; 
when I have done this, I say that I have hypnotized him. 

Hypnotism is nothing more or less than the relinquishing 
of responsibility by one mind and the assuming of it by another. 
So when a hypnotist places some one under his control, he is 
responsible for their actions. If by using diplomacy in giving 
his suggestion, he should prevail upon the hypnotized person 
to perform some act that would be detrimental to the interest of 
any one, then the hypnotist is responsible and not the subject. 

Just here we will make a digression for a moment and con- 
sider the possibility of producing certain phenomena in known 
characters by the use of hypnosis. It is impossible, generally 
.speaking, to prevail upon the subject to commit an act that his 
character would not permit him to do while in the waking state. 
For instance, if I should hypnotize some one and give him the 
suggestion that he was to steal, and I should provide an oppor- 
tunity for him, tell him to go and bring me an article without 
notifying the owner, letting him know that I do it with the 
purpose of committing theft, his character would manifest itself 
and if he committed the theft, I would know that he was at 
heart a thief, although he might never have committed the 
crime. The author once placed a number of young gentlemen 
under hypnosis and offered each of them a glass of water, tell- 
ing them it was the very best Kentucky whisky; all refused to 
drink but one, he took the glass and drank all the water and 
then manifested all the phenomena of intoxication. Upon in- 
vestigation the author learned that he was addicted to the use 
of whisky, while the others were strictly temperate in their 



habits. Perhaps if those who refused had been prevailed upon 
until the suggestion from the operator should have overcome 
the suggestion of temperance that were arousing such strong 
impulses there, then they would have taken the water and 
drank it ; but most generally when the operator attempts to thus 
influence the subject, instead of succeeding, he will arouse the 
antagonism of his subject and he will awaken. This would be 
invariably true if the suggestion given was one to which the 
subject would be strongly opposed, as to committing a crime. 
In recent years we have heard a great deal about people com- 
mitting crime, even murder while under the influence of hyp- 
nosis ; now we do not deny the possibility of a man or woman 
committing murder while under hypnosis, but we positively 
assert that if one can be prevailed upon to commit the crime 
under such circumstances, he would be at heart a murderer 
in the waking state. We believe that hypnotism is being used 
as a subterfuge in the committing of crime. It is true, that when 
the operator hypnotizes his subject, he assumes responsibilitv 
for that subject's action, but if the suggestion of crime is given 
and taken, the operator is not alone responsible, for the one is 
as much a criminal as the other. 

In some of the deeper sleeps such as clairvoyance and 
psychometry, we are almost baffled by the phenomena that are 
produced. If we wish to solve the problems thus presented to 
us, we must ever be mindful of the fact that man is but an ex- 
pression of the universal, that his sub-conscious mind is the 
infinite mind and that all things that the infinite mind knows or 
is able to accomplish are but results of a power that is within 
the sub-conscious mind of every one. Every man and woman 
knows just what is taking place in the farthest star, but the 
knowledge is below the plane of consciousness and the individ- 
ual is altogether in ignorance of the very knowledge he thus 
possesses. Hypnotism is but a method of lifting the veil that 
obscures the subject's vision of the things that are within him ; 



by its use the conscious mind is rendered passive and the uni- 
versal intelligence is allowed free expression. Suggestions 
from the conscious mind of the subject or from an operator are 
simply directions for the manifestation of this inner self. By 
thus lifting the veil and by suggestions directing the attention 
of the subject to the solution of some problem that is insoluble 
to him in the waking hours, he is able to obtain the desired 
knowledge, by what we may call induced introspection. 

As was pointed out in another lesson, it is not necessary for 
the subject to be asleep in order to obtain the knowledge de- 
sired. All he needs to do is to render his conscious mind pas- 
sive and to look within himself, look down below the plane of 
consciousness for the information he desires. The induced 
sleep is simply an aid in rendering the conscious mind passive. 

We trust that this brief sketch of the philosophy of hypnot- 
ism will suffice to thoroughly explain the phenomena to the 
student. We trust that it will serve to show him that the sub- 
ject is not one that must necessarily be surrounded by a veil of 
mystery and ignorance, but rather prove to him that it is capable 
of accurate, scientific and philosophical investigation. We 
hope that he will do his part in rendering the science of hyp- 
notism more thorough and more exact. There is great pro- 
gress being made along the various lines of research and we ex- 
pect great things of the science in the very near future. 

It might possibly be advisable for me to treat the phil- 
osophy of hypnotism from a historical standpoint, but I do not 
believe it would be. There are various books that the student 
can secure at small cost, that will treat this subject fully, so I 
will not undertake a task here that would necessarily have to 
be incomplete. I will simply advise those students who are in- 
terested in philosophical studies to secure such books and trace 
the history of the philosophy of the subject. They will find that 
there have been wonderful changes in the belief regarding hyp- 
notism in the last few years, and that it is now just commenc- 



ing to be rationally considered. Hypnotism is just commenc- 
ing to be robbed of its mystery, just commencing to be studied 
as a science that is exact. 



LESSON NUMBER TEN. 



Stray Thoughts on Hypnotism. 

POST-HYPNOTIC SUGGESTIONS. 

Suggestions given to a subject during hypnosis to be acted 
upon after coming out of the sleep are called post-hypnotic. It 
is a very valuable factor in therapeutics and is of special service 
in "breaking" habits ; it is also a very useful means of studying 
the mind, especially the powers of suggestion in general. 

A suggestion may be given during hypnosis that the sub- 
ject will perform a number of unique acts after awaking, 
without any memory of the suggestions that have been given 
him; for instance, the operator may suggest that the subject, 
immediately on awaking, will take his pencil and make a mem- 
orandum, in five minutes from making the first memoran- 
dum he will leave the room and remain out a definite length o* 
time and on returning will again take his note book and make 
the same memorandum. If the subject is at all sensitive to 
post-hypnotic suggestion, he will do these things and will be 
very accurate in the measure of time. An operator may sug- 
gest to the subject that he will return to the operator at a cer- 
tain time and he will do so, no matter how inconvenient it 
may be. 

While under hypnosis a suggestion may be given to the 
subject that after awaking he will still be under complete 
control of the hypnotist, he may be told to open his eyes, and 
apparently he is wide awake. The hypnotist may offer him any 
suggestion and it -will be acted upon the same as if the subject 



were asleep; make a pass in front of his face and tell him he 
cannot speak and he is unable to open his mouth ; tell him that 
he has forgotten his name and he cannot give it to you; tell 
him that his feet are stuck to the floor and he will be unable to 
move them ; tell him that he is unable to lift some small article 
and he will find it impossible to do so. There is an almost un- 
limited number of suggestions that the subject will take while 
in this condition. 

HYPNOTIC PERSONALITY. 

A subject that is habitually hypnotized, lives two distinct 
lives ; he has two distinct characters, one that is his ordinary 
self in the waking state, and the personality that is given him by 
hypnosis. In our waking state today, we have a perfect mem- 
ory of our experiences of yesterday, the night's sleep did not 
cause us to forget our old self, we awaken in the morning with 
the same personality as was ours when he went to sleep, re- 
gardless jDi the psychical experiences that may have been ours 
during the hours of slumber ; so with the hypnotic subject, if he 
was hypnotized yesterday. Let him be placed in the deep 
sleep day after day and he will always manifest the same per- 
sonality. While under hypnosis today, he will have a perfect 
memory of the experiences that were his yesterday, although 
he may have no knowledge of them while in the waking state. 
By repeatedly hypnotizing a subject and strengthening this 
second personality, it may become so highly developed that it 
can be hypnotized, in other words the hypnotized subject may 
be hypnotized. We have no reason to limit the number of per- 
sonalities that may thus be developed. Such phenomena as 
this will throw light on the subject of multiplex personality that 
has been so much talked about within the last few years. A 
person's ordinary character is the result of suggestions that 
have come to him from all his environment. If any influence 
is brought to bear to change the relative strength of these sug- 



gestions, the personality will be changed. Hypnotism is sim- 
ply the strongest agent that is used for the change of person- 
ality. A man's character often changes in a very short time 
without any hypnotic influences being brought to bear upon 
him ; a severe illness will often cause a man to become morally 
better or worse; the illness has simply rendered him passive to 
suggestions that he did not recognize in his normal state. 

HYPNOSIS IN ANIMALS. 

It is generally known that animals may be hypnotized, but 
the majority of people are ignorant of the extent to which this 
power may be used along this line. Some animals are very 
susceptible to the hypnotic influence ; the domestic cat mav 
readily be put to sleep, the majority of barn yard fowls may be 
placed under hypnosis without any difficulty, dogs, pigeons, 
frogs, snakes, toads, lizzards and a variety of the other lower 
animals have been successfully hypnotized. 

The animal trainer consciously or unconsciously uses the 
power of suggestion in his work ; he is simply a hypnotist de- 
voting himself to the control of animals, he develops within 
himself a peculiar power by which he becomes in rapport with 
the animal to be trained, and is thus able to control its action. 
Hagenbeck has developed this power to a great degree and he 
is able to render docile some of the wildest beasts. The Ma- 
hatmas of India have unconsciously trained their sub-conscious 
so that it protects them from the ferocious denizens of the 
jungle ; they will lie down and sleep in the midst of the forest 
and the wild animals and poisonous snakes will come around 
them, but do them no harm. The Mahatma is in a condition of 
harmony with his environment and no harm can come to him. 

Thought transference is a very important factor in the con- 
trol of beasts, a sensitive horse may be trained so that it will 
act in accordance with the thought sent out by its master; for 
instance, if you are driving over a road that you have never 



traveled, and you come to a place where the road forks, give the 
horse freedom of rein and send it the thought directing it to 
enter the road in which you wish to go. If you are good at 
thought transference you will be able to control the horse, and 
the more sensitive the horse the greater will be your ease in 
controlling it. Hypnotism can be used with much success by 
a number of professional jockeys, in executing certain tricks in 
the race course. 

SUSCEPTIBILITY TO HYPNOTISM, 

There are a variety of ways in which we may obtain in- 
formation in regard to a person's susceptibility to hypnotic in- 
fluence, some of them will be given. Have your subject stand 
squarely on his feet with his heels closely together; he should 
stand perfectly relaxed, no muscular tension along the limbs or 
along the back, he should simply balance himself on his feet • 
slightly elevate his chin and have him close his eyes; now take 
your position behind him, give him a few vigorous strokes 
down the spinal column, then place your hands firmly on his 
shoulders with your thumbs meeting slightly below the axis 
vertebra, hold your hands in that position for a little while and 
gently remove them and you will find that the subject will fall 
toward you if he is sensitive. You may have him assume the 
same position as above described, then give him a few vigorous 
strokes down the spine and the limbs and taking your position 
behind him point your finger steadily at the base of his brain, 
exercising a steady intention of drawing him toward you, in 
most cases you will succeed in doing so. When he responds 
readily to this test you may know that he is a very good sub- 
ject for hypnosis. 

It is commonly supposed that light haired people are more 
sensitive to hypnotic influences than dark haired ones. There 
is nothing in our experience that tends to make us believe that 
this is true. Very little depends upon the complexion or the 



color of the hair and eyes. One of the very best clairvoyants 
that the author has ever met lias hair and eyes that are notably 
black. It is commonly supposed also, that light haired people 
have not such strong wills as people with dark hair, we do not 
believe that there is any truth in this, and we positively know 
that the strength of what some people call "will" has little if 
anything to do with susceptibility to hypnosis. All things being 
equal, we would rather undertake to hypnotize a strong "willed"' 
man than one who has not been in the habit of asserting him- 
self. 

There is little difference in races in regard to susceptibility 
to hypnosis ; in this respect, common belief is erroneous. It is 
generally supposed that the fair skinned races are more sensi- 
tive to hypnosis than the dark ones, but in truth there is little 
difference. Negroes sometimes are very good subjects ; we 
find that whether or not a person is a good subject, depends 
not so much upon the race or upon the complexion, as upon 
the general intelligence of the individual. The secret of the 
whole matter is to get the subject to understand, either con- 
sciously or unconsciously, how to render himself passive, and 
there is no reason for believing that the complexion has a great 
deal to do with passivity. 

PHRENO-HYPNOTISM. 

The earlier hypnotist claims that by placing the hand upon 
one of the phrenological faculties of the hypnotized subject, with 
the intention of stimulating it, the phenomena produced would 
be in accordance with the nature of the faculty thus stimulated ; 
for instance, if one should hypnotize a subject and touch the 
organ of combativeness the subject might become very violent, 
perhaps even think that he was a prize fighter ; touch the organ 
of tune and he would perhaps sing; the organ of veneration 
and he would kneel as in prayer. The phenomena thus pro- 
duced were used as arguments in favor of phrenology. Now 



\ 



the author does not wish to in any way antagonize those who 
believe in phrenology, but phreno-hypnotism does not prove its 
truth. All these phenomena may be explained upon the basis 
of thought transference or mental suggestion. Thus if an 
operator has a person hypnotized and places a ringer on the 
faculty of tune with the expectation of the subject singing, he 
will perhaps be successful, for the thought of singing has gone 
to the sub-conscious mind of the subject who takes it as a sug- 
gestion to sing. One who should be mistaken in the location 
of the organ would be able to produce the phenomena equally 
as well ; and one who does not understand the science of phren- 
ology might touch any of the organs without producing anv 
special phenomena. The student will understand from what 
has been said that phreno-hypnotism, so-called, instead of 
proving phrenology, is simply the result of mental suggestion. 

CONCLUSION. 

Hypnotism is an art and science that should be understood 
by everyone. They not only should understand it, but they 
should be able to practice it. A general dissemination of an 
accurate knowledge of this science would be of inestimable 
benefit to the race. When every man becomes master of him- 
self there will be no opportunities for deception ; there will be 
no men in poverty while others are in affluence. A general 
dissemination of the truths of mental science would tend to 
make the whole world better; the widely awakened interest in 
the subject of hypnotism will ultimately result in much good. 
When man comes to recognize the fact that only by doing good 
to others can he do a lasting good to himself, the race will com- 
mence to be more happy and prosperous. Harmony will com- 
mence to prevail and we will begin to experience the blessings 
of universal peace. 






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